Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Boston  Library  Consortium  Member  Libraries 


http://www.archive.org/details/historyoffirstch1881elli 


HISTORY 


OF    THE 


FIRST    CHURCH    IN    BOSTON, 
1 630-1 880. 


"  And    if   any   tax   me   for  wasting   paper  with   recording 

these  small  matters,  such  may  consider  that  little  mothers  bring 

forth   little   children,    small    commonwealths   matters   of   small 

moment,  the  reading  whereof  yet  is  not  to  be  despised  by  the 

judicious ;   because  small   things,  in   the  beginning  of   natural 

or    politic    bodies,   are    as    remarkable    as    greater   in    bodies 

full-grown." 

Gov.  Dudley's  Letter  to  the  Countess  of  Lincoln. 


HISTORY 


OF   THE 


FIRST  CHURCH    IN   BOSTON, 


1630— 1880. 


By  ARTHUR    B.  ELLIS. 


OTftfj  an  Introduction, 
By    GEORGE     E.    ELLIS. 


ILLUSTRATED. 


BOSTON: 

HALL     AND     WHITING, 

32  Bromfield  Street. 

1 88l. 


r 


Copyright,  1881, 
By  Arthur  B.  Ellis. 


CHESTNUT  HILL,  MA  021 


University  Press  : 
John  Wilson  and  Son,  Cambridge. 


Oetrtcateu 


TO   THE 

PRESENT  MINISTER  OF  FIRST  CHURCH, 

AS     A    SMALL     TOKEN     OF     LOVING     REGARD,     AND     IN     RECOGNITION     OF     THAT 

STEADY   DEVOTION    TO    THIS    ANCIENT    CHURCH,    WHICH    HAS    DONE   SO 

MUCH    TO    STRENGTHEN    AND    BUILD    IT   AFRESH    ON    THE   OLD 

FOUNDATIONS,    AND    TO    MAKE    IT,    IN     HIS    OWN 

WORDS,   A    "  LARGER    HOUSEHOLD." 


PREFACE. 


/T"^HIS  work,  like  so  many  others  of  a  similar  character, 
is  the  extension  of  a  lecture.  The  lecture  was  deliv- 
ered in  the  chapel  at  an  informal  parish  gathering  of  the 
First  Church.  The  interest  which  seemed  to  be  awakened 
at  that  time  among  members  of  the  congregation  by  the 
approaching  celebration  of  the  two  hundred  and  fiftieth 
anniversary  of  the  church  organization,  served  to  advance 
a  preconceived  plan  of  enlarging  the  only  history  of  the 
church  which  had  then  been  published.  The  work  of  Rev. 
William  Emerson  (published  posthumously  in  1812),  pre- 
pared with  great  care  by  one  who  was  thoroughly  furnished 
for  the  task,  covered  the  ground  so  completely  that  at  the 
outset  it  was  proposed  merely  to  add  a  few  pages  bearing 
upon  recent  events  without  attempting  to  revise  his  publi- 
cation. But  as  the  present  work  advanced,  finding  how 
completely  opinions  had  altered  on  some  of  the  topics 
which  he  had  so  ably  discussed,  —  transactions  which  were 
at  one  time  obscure  or  shrouded  in  darkness  having  come 
into  the  light  of  knowledge  and  calling  for  a  different  treat- 
ment,—  something  more  than  an  extension  or  enlargement 
of  his  history  seemed  to  be  necessary.  The  task  of  re- 
vision has  been  pursued  with  great  caution ;  and,  as  it  has 
proved,   the   qualifications  arising   from    the   discovery  of 


viii  PREFACE. 

new  sources  of  information  have  added  so  little  to  the 
earnest  and  laborious  researches  of  Mr.  Emerson  that  a 
large  portion  of  his  text  might  have  been  almost  literally- 
transcribed  in  the  present  work. 

Dr.  Frothingham  was  once  asked  why  he  did  not  write 
a  history  of  the  church.  His  reply  was  to  the  effect  that 
he  should  be  unable  to  make  the  dry  statement  of  facts 
which  it  involved  sufficiently  interesting  to  induce  any  one 
to  read  it.  It  is  much  to  be  regretted  that  he  was  not 
persuaded  to  undertake  the  task,  for  it  is  a  subject  which, 
though  dull  in  a  common  recital,  would  have  been  greatly 
enlivened  by  some  of  his  charming  and  often  exquisitely 
humorous  forms  of  expression. 

The  present  work  attempts  to  arrange  in  concise  form 
and  chronological  order  the  chain  of  events  down  to  the 
present  time.  The  authorities  quoted  are  generally  re- 
ferred to  in  the  notes.  My  special  acknowledgments  are 
due  for  the  kindness  with  which  I  have  been  allowed  the 
free  use  of  the  Massachusetts  Historical  Society  Library. 
I  am  indebted  to  Dr.  Samuel  A.  Green,  its  librarian,  for 
many  valuable  suggestions  and  references.  Among  the 
latter  I  would  specially  mention  the  rare  pamphlet  on 
church  music  referred  to  on  page  217,  which  is  now  in 
the  Boston  Public  Library. 

The  extent  to  which  I  have  relied  on  my  uncle,  Dr. 
George  E.  Ellis,  for  advice  and  guidance,  can  hardly  be 
overestimated.  It  is  sufficient  to  say  that  he  has  directed 
and  supervised  it  all  from  beginning  to  end. 

To  my  father,  the  present  minister  of  the  church,  may 
be  attributed  an  equal  share  with  my  uncle,  of  the  labor 
involved  in  preparing  the  volume  for  the  press,  a  work 
which  was  nearly  completed  during  my  absence  abroad. 
In  the  preparation  of  the  later  chapters,  I  was  guided  and 
governed  to  a  great  extent  by  his  advice. 


PREFACE.  ix 

I  tender  my  grateful  acknowledgments  to  Mrs.  George 
W.  Pratt,  of  Boston,  for  valuable  aid  in  preparing  the 
sketch  of  her  ancestor,  Thomas  Bridge. 

My  thanks  are  due  to  Rev.  Henry  W.  Foote,  minister 
of  King's  Chapel,  and  author  of  a  new  history  of  that 
church,  which  he  is  now  preparing  for  the  press,  for  calling 
my  attention  to  some  interesting  sermons  of  Foxcroft  and 
for  other  acts  of  kindness ;  and  to  Mr.  John  Ward  Dean, 
librarian  of  the  New  England  Historic  Genealogical  Soci- 
ety, for  kindly  assisting  me  to  fix  the  exact  location  of 
the  first  parsonage  on  Devonshire  Street. 

I  am  indebted  to  Dr.  Charles  Deane,  of  Cambridge,  for 
the  introduction  of  the  titlepage  of  the  rare  copy  of  "  Cot- 
ton's Milk  for  Babes,"  in  connection  with  the  life  of  Cotton ; 
to  D.  Waldo  Salisbury,  Esq.,  of  the  Standing  Committee 
of  First  Church,  for  the  use  of  the  ancient  records  of  the 
church  ;  and  to  George  O.  Harris,  formerly  clerk  of  the  cor- 
poration, for  assistance  in  preparing  a  statement  of  the  cost 
of  the  new  meeting-house. 

Through  the  courtesy  of  Messrs.  James  R.  Osgood  & 
Co.,  I  am  permitted  to  insert  excellent  woodcuts  of  three 
of  the  ministers,  viz.,  Cotton,  Wadsworth,  and  Chauncy, 
with  autographs  of  Cotton  and  Wadsworth,  all  of  which 
are  taken  from  the  "  Memorial  History  of  Boston." 

Similar  attention  on  the  part  of  the  Committee  of  First 
Church  who  had  in  charge  the  publication  of  the  memo- 
rial volume,  enables  me  to  add  views  of  three  of  the  meet- 
ing-houses, which  were  specially  prepared  for  that  work. 

The  likeness  of  Wilson  is  taken  from  a  negative  of  a 
photograph  (by  Messrs.  Allen  &  Rowell,  of  Boston)  of 
a  painting  in  the  Massachusetts  Historical  Society  Collec- 
tions. (As  to  the  authenticity  of  this  portrait,  which  was 
at  one  time  considered  doubtful,  see  a  satisfactory  letter 
from  Hon.  Josiah  Quincy  to   Hon.  Robert  C.  Winthrop, 


X  PREFACE. 

printed  in  Mass.  Hist  Soc.  Proceedings,  December,  1880, 
showing  it  to  have  been  in  the  possession  of  the  Bromfield 
family  for  a  great  number  of  years.) 

The  engraving  of  Dr.  Frothingham  was  prepared  for  the 
memoir  of  him  by  Dr.  Hedge,  referred  to  in  the  text. 

Mr.  A.  B.  Davenport,  of  Brooklyn,  N.  Y.,  kindly  placed 
at  my  disposal  the  steel-plate  engraving  of  John  Daven- 
port, which  appears  in  his  "  History  of  the  Davenport 
Family,"  as  well  as  the  fac-simile  of  his  handwriting  con- 
tained in  the  same  volume. 

Mr.  Thomas  Minns,  of  Boston,  who  has  taken  the  most 
friendly  interest  in  the  work,  generously  gave  the  lithograph 
of  the  house  of  the  Rev.  John  Wilson,  taken  from  a  sketch 
by  Eliza  Susan  Quincy. 

It  was  my  intention  at  one  time  to  unite  the  memorial 
volume  already  referred  to,  as  published  by  a  committee 
of  the  church,  with  this  history,  and  bind  them  together. 
But  as  that  work  was  issued  some  months  before  these 
pages  were  ready  for  the  press,  it  seemed  advisable  to 
abandon  this  plan  and  make  them  as  nearly  as  possible 
companion  volumes.  To  the  value  of  the  memorial  book 
as  an  historical  treatise,  the  three  sermons  by  the  present 
minister,  which  it  contains,  form  the  chief  contribution. 
No  more  trustworthy  source  of  information  concerning  the 
early  history  of  the  church  has  ever  been  published.  The 
Bi-centennial  sermon  of  Dr.  Frothingham  is  another  val- 
uable production  in  the  same  volume.  It  is  recommended 
to  all  who  desire  to  read  an  interesting  chapter  in  the 
history  of  First  Church. 

A.  B.  E. 


CONTENTS. 


INTRODUCTION xvii 


Chapter  Page 

I.    1630-1632.    John  Wilson' 1 

Origin  and  Foundation  of  First  Church  in  Boston.  —  Wor- 
ship, Discipline,  and  Government. 

II.    1 633-1 65 2.     John  Cotton 24 

Arrival  of  Cotton. —  His  Installation  as  Teacher.  —  Life  of 
Cotton.  —  Boston  Association  of  Congregational  Minis- 
ters. —  Cotton's  Influence.  —  Salaries  of  the  Ministers, 
how  provided  for.  —  Sympathy  for  the  Indians. —  Dis- 
cussion about  Veils.  —  Dispute  with  Rog°r  Williams.  — 
Dismissal  from  First  Church  doubted  by  some  of  Charles- 
town. —  Rules  of  Doctrine  laid  down  by  Cotton.  —  Un- 
successful Attempt  to  reduce  the  Number  of   Lectures. 

—  Ministers  appointed  to  <£  deal  "with  Eliot.  —  Convince 
him  of  Error.  —  Cotton  helps  to  save  the  Common.  — 
Council  of  Ministers  at  Boston.  —  Endicott  admonished 
for  defacing  the  Crosses.  —  Return  of  Wilson.  —  Arrival 
of  Vane  and  Norton.  —  Formation  of  Cambridge  Church. 

—  Fast  proclaimed  in  all  the  Churches.  —  Growth  of  Lib- 
eralism. —  Sermon  by  Peter.  —  Hutchinsonian  Contro- 
versy.—  Trouble  with  Wheelwright.  —  Banishment  of  Mrs. 
Hutchinson.  —  Attempt  to  reclaim  her,  and  to  admonish 
her  Son  Francis  Hutchinson.  —  Banishment  of  Underhill. 

—  Collins  and  Hutchinson  Fined.  —  Keayne  dealt  with  for 
Overcharging.  —  Building  of  Second  House  of  Worship. — 
Ministers  called  to  Westminster  Assembly.  —  La  Tour. — 
Gorton.  —  Death  of  Winthrop.  —  Discontent  in  Hingham. 

—  Mission  to  Bermuda.  —  Gathering  of  Second  Church. 


Xli  CONTENTS. 

Chapter  Page 

III.  165 3- 1670.     John    Wilson,    John    Norton,    John 

Davenport,  James  Allen    .     .• 86 

Prominent  Position  of  the  Early  Ministers.  —  Death  of  Dud- 
ley.—  John  Norton.  —  Right  of  Baptism.  —  Life  of  Wilson. 

—  John  Davenport.  —  Controversy  over  his  Settlement  in 
First  Church.  —  Formation  of  Third  Church  from  Disaf- 
fected Members  of  the  First.  —  James  Allen. 

IV.  1671-1710.    James  Allen,  John  Oxenbridge,  Joshua 

Moodey,  John  Bailey,  Benjamin  Wadsworth, 
Thomas  Bridge 121 

Condition  of  Religious  Affairs  down  to  the  Present  Period. 

—  Trouble  with  the  Baptists  and  Quakers. — John  Oxen- 
bridge.  —  Contribution  for  Harvard  College.  —  Psalm- 
singing. —  Penn  Legacy. —  Synod  of  1679. —  Other  Churches 
invited  to  assist  in  carrying  on  Thursday  Lecture.  — 
Reconciliation  between  First  and  Third  Churches. —  Joshua 
Moodey.  —  Establishment  of  Episcopacy.  —  Arbitrary 
Conduct  of  Governor  Andros.  —  Salaries  provided  for  the 
Ministers  at  this  Period.  —  Modifications  under  the  new 
Charter  of  1692.  —  John  Bailey.  —  Benjamin  Wadsworth. 

—  Churches  in  Boston  in  1698.  —  Formation  of  Brattle 
Street.  —  Union  between  Church  and  College. — Thomas 
Bridge.  —  Erection  of  a  Parsonage. 

V.  1711-17S5.  Thomas  Bridge,  Benjamin  Wadsworth, 
Thomas  Foxcroft,  Charles  Chauncy,  John 
Clarke 166 

Burning  of  House  of  Worship  of  First  Church.  —  Sympa- 
thy and  Aid  from  Brattle  Street  Church.  —  Building  of 
New  House.  —  Terms  of  Church  Communion. —  Old  Ac- 
count-Book. —  Expenses  of  Building.  —  Seaters  of  the 
Congregation.  —  Who  may  occupy  Pews. — rDebt  on  the 
Building.  —  "Despair"  of  the  Parsonage.  —  Admissions 
to  Communion.  —  Call  of  Foxcroft.  —  His  Lineage.  — 
His  Opposition  to  Episcopacy.  —  Support  of  the  Minis- 
try.—  Weekly  Contributions.  —  Call  of  Chauncy.  —  His 
Opposition  to  the  Revivalists.  —  Controversy  with  Epis- 
copalians.—  His  Book  on  Universal  Salvation.  —  John 
Clarke    appointed.  —  Chauncy's   Mind   and   Character. — 

—  Great  Earthquake. —  Reading  of  the  Scriptures  in  the 
Church.  —  Introduction  of  Choirs.  —  War  of  the  Revo- 
lution.—  Thursday  Lecture. — Sketch  of  John  Clarke's 
Life.  —  His  Doctrine.  —  His  Sudden  Death. 


CONTENTS.  Xlll 

Chapter  Page 

VI.    1 786-1 814.    John  Clarke,  William  Emerson,  John 

Abbot 216 

Organ  Music  in  First  Church.  —  Single  Ministry.  —  Theologi- 
cal Changes. — Week-Day  Lectures.  —  Thursday  Lecture. 

—  Communion  and  Baptism.  —  Invitation  of  Mr.  Emerson. 
— Sketch  of  Mr.  Emerson.  —  His  Theology.  — Visit  to  his 
Son,  Ralph  Waldo  Emerson.  —  Church  Discipline.  — 
Building  of  a  New  Meeting-House  on  Chauncy  Place.  — 
Description  of  the  Old  Brick.  —  Surviving  Worshippers  in 
that  House. — John  Lovejoy  Abbot,  his  brief  Ministry  and 
early  Death. 

VII.  181 5-1849.  Nathaniel  Langdon  Frothingham  .  249 

Disappointments  in  the  Parish.  —  The  Death  of  Mr.  Emerson 
and  of  Mr.  Abbot.  —  The  New  Building  not  Satisfactory, 
and  the  Removal  complained  of  by  Many. — Call  of  Mr. 
Frothingham.  —  Sketch  of  his  Life  and  Character.  —  His 
Return  to  his  Pulpit,  and  his  Last  Words  on  several  Occa- 
sions there  and  elsewhere.  —  His  Blindness.  —  His  Rare 
Scholarship.  —  His  Hymns.  —  Many  Tributes  to  his  Gifts 
as  a  Man  of  Letters,  and  to  his  Constancy  as  a  Preacher 
and  Pastor.  —  Funeral  Services.  —  Resolutions  of  the 
Church.  —  Memoir  by  Dr.  Hedge.  —  The  Ministry  of  Dr. 
Frothingham.  —  The  Unitarian  Controversy,  and  his  Com- 
parative Indifference  to  it.  —  Exciting  Topics.  —  Real  Es- 
tate of  the  Church.  —  The  Music.  —  Half-Way  Covenant 
Dispensed  with.  —  Sunday  School.  —  Congregation  Incor- 
porated.—  Two  Hundredth  Anniversary.  —  Transcenden- 
talism.—  The  Minister's  Relation  to  it.  —  Christian  Psalter. 

—  Meeting-House  Reconstructed.  —  Resignation  of  Dr. 
Frothingham,  and  Church  Action  thereon.  —  Baptisms  and 
Admissions  to  the  Church. 

VIII.    1850-1880.     Rufus  Ellis 2S5 

Settlement  of  Rev.  Rufus  Ellis.  —  Establishment  of  a  Free 
Sunday  School.  — Church  Work.  —  Children  and  Families 
gathered  for  Missionary  Work  beyond  the  Limits  of  the 
Organized  Congregation.  —  Sewing-Schools.  —  Employ- 
ment Societies.  —  Instruction  in  Dressmaking.  —  News- 
boys' School.  —  Past  and  Present  Workers  in  the  Church, 
and  their  Memorial.  — Gas  Introduced.  — Union  Services 
in  the  Summer.  —  A  more  Open  Communion.  —  Thursday 
Lecture  Revived  for  a  Time.  —  Dr.  Frothingham's  "  Shade 
of  the  Past."  —  Chauncy  Place  becomes  Chauncy  Street. 

—  Public  Funeral  of  Edward  Everett.  —  Proposal  to  build 
a  New  House  of  Worship. —  Progress  and  Completion  of 
the  Work.  —  Laying  of  Corner-Stone. — Last  Services  in 
Old  Church.  —  Dedication.  —  Church  Described.  —  Its 
Cost.  —  Liberal  Contributions.  —  Two  Hundred  and 
Fiftieth  Anniversary. 


XIV  CONTENTS. 


#ffiars  anir  ^tndxtmxuB  of  %  Cjwrrjr. 

Page 

List  of  Ministers  of  the  First  Church  in  Boston    .     .  327 

Ruling  Elders  of  First  Church 328 

Deacons 328 

Treasurers 329 

Clerks 330 

Committees  of  Seaters 330 

Annual  Committees 331 

Standing  Committees 332 

Organists 337 

Sextons 337 

Disposition  of  Elder  Penn's  Legacy ^^8 


INDEX 343 


LIST    OF    ILLUSTRATIONS. 


-•o* 


Page 

Winthrop  Cup  (1610/1).      See  "Hall  Mark"      .     .      Frontispiece 

Portrait  of  Rev.  John  Wilson 4 

Portrait  of  Rev.  John  Cotton    .                35 

Cotton's  "  Milk  for  Babes  " 37 

House  of  Rev.  John  Wilson 101 

Portrait  of  Rev.  John  Davenport 114 

Portrait  of  Rev.  Benjamin  Wadsworth 155 

The  Old  Brick  Meeting-House 172 

Plan  of  the  Pews  in  the  Old  Brick  Meeting-House     .  176 

Portrait  of  Rev.  Charles  Chauncy 193 

Portrait  of  Rev.  John  Clarke 213 

Portrait  of  Rev.  William  Emerson 230 

Church  in  Chauncy  Place 237 

Plan  of  the  Pews  in  Chauncy  Place  Church  ....  242 

Portrait  of  Rev.  N.  L.  Frothingham 252 

Portrait  of  Rev.  Rufus  Ellis 287 

Present  Church 313 


INTRODUCTION. 


"TO  PRACTISE  THE  POSITIVE  PART  OF  CHURCH 
REFORMATION  AND  PROPAGATE  THE  GOSPEL 
IN    AMERICA;" 

'T^HIS  clearly  defined  and  strongly  worded  statement, 
reiterated  with  variations  of  word  and  phrase  in  the 
writings  of  the  leaders  of  the  English  Colonists  in  the  Bay 
of  Massachusetts,  gives  us  from  themselves  the  aim  and 
purpose  of  their  coming  and  their  staying.  The  founders, 
ministers  and  members  of  the  First  Church  in  Boston 
stand  as  such  leaders  in  the  enterprise.  They  very  soon 
had  followers  and  associates  in  it  The  relation  of  that 
First  Church  to  the  secular  affairs  of  the  colony,  its,  so 
to  speak,  metropolitan  position,  its  establishment  of  a  pre- 
cedent and  example  for  other  early  churches  in  this  wil- 
derness, and  the  pre-eminent  influence  and  agency  of  its 
ministers  in  settling  a  form  of  church  polity,  make  it 
proper,  if  not  requisite,  that  a  sketch  of  its  history  should 
be  introduced  by  a  brief  reference  to  the  intent  and 
method  of  its  constitution. 

The  writer  of  these  introductory  pages  engages  in  this, 
not  altogether  attractive,  effort  in  part  through  an  interest 
in  the  subject,  quickened  by  the  recent  celebration  of  the 
two  hundred  and  fiftieth  anniversary  of  the  planting  of  the 
church,  and  in  part  at  the  request  of  his  brother,  the  pres- 


XV111  INTRODUCTION. 

ent  pastor,  and  that  of  his  nephew,  its  historian.  In  what 
is  to  follow  the  writer  would  frankly  and  distinctly  state 
that  he  is  not  assuming  the  advocacy,  the  championship,  or 
the  defence  of  a  religious  fellowship  or  system,  but  simply 
aiming  at  its  truthful  historical  statement.  He  is  not  the 
eulogist  or  the  apologist  of  the  Puritan  theory.  There 
was  such  a  theory  put  on  trial  here.  There  was  a  pur- 
pose and  a  method  in  it.  The  founders  of  the  First 
Church  in  Boston  represent  to  us  conspicuously  the  prac- 
tical working  of  that  theory.  And  thus  a  fair  exposition 
of  it  may  appropriately  introduce  the  history  of  their 
church. 

We  have  to  ask  what  these  Puritan  church  founders 
meant  by  "  the  Positive  Part  of  Church  Reformation ;  " 
and  then,  taking  their  own  answer  to  the  question,  to  fol- 
low out  their  purpose  and  method  in  attempting  to  realize 
their  object.  Nothing  new  can  be  suggested  on  this  well- 
wrought  theme  of  history  and  controversy.  It  has  be- 
come dull  and  wearisome  even  to  those  who  by  lineage 
and  heritage  might  seem  most  interested  to  keep  it  fresh 
and  vitalized;  while  to  those  of  uninformed  or  inert  minds 
—  who  none  the  less  are  ready  to  speak  judgments  and 
opinions  upon  it — it  is  consigned  to  the  class  of  themes 
which  are  antiquated  and  unprofitable.  One  who  in  the 
course  of  his  own  historical  studies  has  sought  to  acquaint 
himself  with  facts  and  events  necessary  towards  forming 
an  intelligent  and  candid  judgment  on  subjects  once  kin- 
dled and  glowing  with  intense  religious  zeal  and  passion, 
but  from  which  all  the  heat  and  all  the  practical  interest  are 
extinct  for  the  living  generation,  will  hardly  fail  to  put  to 
himself  the  question  which  others,  superficial  or  indifferent 
in  their  own  views,  will  be  ready  enough  to  ask  him, — Why 
attempt  to  review,  to  restate,  to  set  right,  matters  into 
which  ignorance,  superstition,  morbid  scruples,  intolerance, 


INTRODUCTION.  XIX 

and  passion  entered  so  largely,  and  which  arc  now  all  hap- 
pily passing  into  oblivion?  This  question  is  thought  to 
have  a  special  pertinency  when  asked  by  multitudes  living 
on  this  old  Puritan  heritage,  in  reference  to  any  rehearsal 
of  the  stiff,  stern,  and  bigoted  ways  of  the  founders  of 
Church  and  Commonwealth.  We  are  glad  to  succeed  to 
them  and  to  enjoy  their  heritage,  but  we  cannot  be  engaged 
by  any  real  and  genial  interest  in  their  harsh  and  self- 
inflicting  style  of  piety. 

Living  under  the  relaxed  discipline,  the  easy  freedom, 
the  indifference  and  lack  of  earnestness  in  what  was  to  our 
fathers  the  most  intensely  engrossing  concern  of  their  ex- 
istence, even  those  among  us  who  profess  to  retain,  in 
substance  at  least,  their  religious  standards  and  believings, 
fall  far  short  of  making  real  to  us  their  old  exemplars. 
Reproach,  ridicule,  contempt,  scorn,  are  the  sentiments 
very  often  felt  or  avowed  for  the  crabbed,  intolerant,  and 
self-righteous  spirit  and  deeds  of  those  religious  zealots, 
some  pages  of  whose  history  are  here  revived.  It  would 
not  be  a  less  difficult,  though  certainly  a  much  pleasanter, 
task  to  undertake  to  teach  a  foreign  language  or  skill  in 
the  game  of  chess  to  a  dull  pupil,  than  it  is  to  inform 
some  facile  triflers  who  wonder  that  any  reasonable  person 
should  concern  himself  with  telling  anew,  with  an  intent  to 
rectify  or  readjust  the  judgment  of  time  and  common  sense, 
the  story  of  the  stern  religionists  settling  on  the  shores 
of  Massachusetts  Bay.  We  have  repudiated  their  bigotry 
and  austerity.  Why  plead  even  for  their  sincerity?  There 
are  those  who  are  wholly  unconscious  of  the  fact  that  even 
the  privileges  of  freedom,  indifference,  and  laxity  which 
they  themselves  enjoy,  have  come  to  them  without  cost, 
as  an  inheritance  from  the  stern  sincerity,  the  conflicts, 
the  heroism,  of  those  who  thus  enfranchised  their  posterity. 
There  are  those  among  us  of  the  sturdiest  Protestant  lin- 


XX  INTRODUCTION, 

eage,  whose  taste,  conscience,  love  of  religious  repose  or 
rest,  has  drawn  them  into  the  fold  of  the  old  Roman  com- 
munion, where  they  find  relief  and  joy.  They  are  free  to 
make  the  change,  which  involves  no  penalty  or  sacrifice. 
This  freedom  was  won  for  them  by  predecessors  of  sterner 
stuff,  who,  in  securing  the  right  of  private  judgment  which 
they  used  for  themselves  in  breaking  the  thraldom  of  the 
old  priestcraft,  left  others  free  to  use  the  right  as  they 
might  please,  even  if  it  should  be  to  misuse  it  or  to  re- 
nounce its  exercise. 

The  founders  of  the  First  Church  of  Boston  derived 
their  Christian  nurture  and  heritage  from  the  Church  in 
England.  On  leaving  their  native  land,  with  yearning 
hearts  and  tearful  eyes,  they  took  a  tender  parting  from  it 
on  the  deck  of  their  vessel,  as  they  were  to  give  up  its 
wonted  holy  places  and  worship  for  their  "  poor  cottages 
in  the  wilderness."  They  were  free  to  renew  and  perpet- 
uate on  the  virgin  soil  of  this  continent  the  characteristic 
principles  and  usages  of  that  mother  church.  They  did 
not  do  so.  They  established  quite  another  institution, 
polity,  and  discipline.  Their  own  course  of  action,  the 
surprise,  the  seeming  inconsistency,  and  the  reason  of  it, 
will  appear  by  and  by,  after  the  way  is  prepared  for  their 
own  explanation  of  it. 

The  English  Church,  as  the  religious  nurse  and  mother 
of  these  Colonists,  claimed  to  be  a  reformed  church, 
purified,  reconstructed,  after  renouncing  and  divesting  it- 
self, in  constitution,  doctrine,  and  discipline,  of  some  of  the 
inventions,  corruptions,  and  superstitions  of  the  Church 
of  Rome.  The  English  Church  had  made  common  cause 
with  Protestant  churches  on  the  continent  of  Europe  in  this 
work  of  reformation,  but  had  fallen  back  on  its  own  spe- 
cial limitations.  It  had  been  for  the  English  monarchs 
and  parliaments  to   decide  the  steps,  stages,   degree,  and 


INTRODUCTION.  Xxi 

substance  of  this  reforming  work,  holding  always  to  the 
assurance  that  no  process  or  amount  or  result  of  their  re- 
nunciation of  Romanism  impaired  one  whit  their  relation 
to  the  true  Church  of  Christ. 

The  Puritans  believed,  thoroughly  and  sincerely,  that 
the  process  of  reformation  in  the  English  Church  had 
been  arbitrarily  arrested  by  statecraft  and  priestcraft,  by 
aims  of  policy  and  by  compromising.  They  found  it  re- 
taining and  enforcing  some  Roman  inventions  and  corrup- 
tions—  hierarchical,  sacerdotal,  and  ceremonial — which 
consistency  required  should  be  renounced  as  of  essentially 
the  same  erroneous,  mischievous,  and  unscriptural  charac- 
ter as  others  which  had  been  thrown  aside.  "  Rags  and 
remnants  of  Popery  "  were  as  odious  to  the  Puritans  as  the 
most  elaborate  inventions  of  its  costume  and  ritual.  They 
thought  that  at  the  stage  which  the  reformation  work  had 
reached,  and  at  the  point  where  it  was  arbitrarily  required 
to  stop,  it  was  neither  thorough  in  its  process  nor  secure 
of  abiding  without  risk  of  reversion  and  overthrow.  They 
had  stern  facts  before  them,  and  reasonable  apprehensions 
to  warrant  this  conviction.  There  was  that  in  the  temper, 
the  treacherous  State  policy,  the  arbitrariness  and  incon- 
stancy of  the  four  Stuart  kings,  —  there  was  much  in  the 
spirit  of  prelacy,  in  the  inclinations  of  some  of  the  nobility, 
and  in  the  lingering  attachments  of  some  of  the  people  for 
the  fond  devices  of  Romanism,  which  kept  the  great  issues 
of  Protestantism  in  an  even  balance  of  suspense  and  risk 
for  a  good  part  of  the  century  stirred  by  aggressive  Puri- 
tanism. Not  for  more  than  half  a  century  after  the  Boston 
Church  was  planted  was  the  realm  of  England  solemnly 
and  safely  committed,  by  organic  parliamentary  enact- 
ment and  by  a  sincere  royal  oath,  to  Protestantism.  To 
make  sure  of  the  stage  which  the  purifying  work  had 
already  reached,   and    to  advance  it   in   consistency  with 


XXli  INTRODUCTION. 

its  first  impulse  and  principles,  was  the  aim  of  the  Puri- 
tans. 

It  certainly  was  a  serious  and  by  no  means  easy  prob- 
lem for  civil  rulers  and  for  ministers  of  religion,  with  their 
combined  wisdom,  to  reconstruct  a  reformed  church,  after 
/  repudiating  and  renouncing  that  of  Rome.  The  Church 
of  Christ  was  to  be  the  substitute  for  the  Church  of  the 
Papacy.  It  was  not  strange  that  while  the  process  of  that 
substitution  was  advancing  there  should  have  been  reason 
and  occasion  for  much  variance  of  judgment  as  to  several 
matters  of  ecclesiastical  constitution  and  discipline,  — 
whether  they  belonged  to,  or  at  least  were  consistent  with, 
the  true  Church  of  Christ,  or  were  a  part  of  the  Papal 
system.  Here  we  must  recognize  the  radical  difference  in 
the  matter  of  controversy  maintained  by  the  Puritans  in 
the  English  Church,  and  that  of  the  Reformed  churches 
in  general  with  the  Church  of  Rome.  The  Puritans  held 
their  own  English  Church  to  the  obligation  of  reconstruct- 
ing itself  strictly  according  to  the  rule  and  authority  of 
the  Scriptures.  In  theory  this  obligation  had  been  recog- 
nized. But  in  practice  there  was  inconstancy  in  purpose, 
and,  as  the  Puritans  believed,  inconsistency,  and  a  danger- 
ous trifling  with  some  of  the  old  Papal  inventions.  The 
Papal  Church  stoutly  denied  the  sole  authority  of  the 
Scriptures  and  the  obligation  to  adduce  written  rules  for 
its  constitution  and  discipline. 

The  Holy  Apostolic  Church,  said  the  Romanists,  ex- 
isted and  was  fully  organized,  according  to  the  direction 
of  its  Founder,  and  by  authority  conferred  by  him,  before 
the  Scriptures  were  written,  and  independently  of  what 
may  or  may  not  happen  to  be  found  in  them  for  instruc- 
tion or  example.  The  Scriptures  are  in  fact  the  free  gift 
of  the  church  to  those  who  belong  to  its  fold,  —  one  of 
many  helps  and  agencies  in  which,  in  the  exercise  of  its 


INTRODUCTION.  xxiii 

divine  trust,  it  seeks  to  fulfil  its  work.  The  church  settled 
the  canon  of  the  sacred  writings,  and  has  taken  care  that  they 
should  be  safely  transmitted  through  the  ages  for  the  bless- 
ing of  the  faithful,  for  whom  also  the  church  claims  the 
right  to  interpret  the  Scriptures.  But  the  church  is  by  no 
means  held  to  restrict  itself,  in  every  element  of  its  consti- 
tution, government,  and  discipline,  to  what  may  be  laid 
down  or  set  forth  in  Scripture.  The  Apostles  had  verbal, 
unwritten  instructions  from  Christ,  which  they  communi- 
cated to  their  successors.  These  instructions  were  actually 
followed  in  the  planting  and  government  of  the  first  Chris- 
tian communion ;  they  appeared  in  practical  observance, 
in  traditional  transmission,  and  in  various  usages,  rules, 
ceremonies,  and  methods  of  discipline,  which  all  have  thus 
an  apostolic  authority,  are  the  marks  and  witnesses  of  the 
true  church,  wholly  extraneous  to  what  may  appear  in  the 
sacred  writings. 

It  is  easy  to  conceive  that,  starting  with  this  theory  of  a 
universal,  apostolical  church,  bearing  the  sanction  of  its 
divine  Founder,  there  might  have  been  planted  in  this 
world  an  august  and  benedictive  institution  which  would 
have  gone  far  towards  realizing  for  successive  generations 
the  establishment  of  the  "  Kingdom  of  Heaven  "  among 
men.  But  what,  in  contrast  to  this,  the  Roman  Church 
became  and  was  when  its  fearful  thrall  of  despotism  and 
superstition,  its  foul  corruptions,  and  its  debasing  tyranny 
stirred  alike  the  manhood  and  the  piety  of  earnest  souls  to 
renounce  it,  need  not  here  be  related  or  portrayed. 

In  bursting  the  bonds  of  the  papacy,  and  in  renouncing 
all  connection  with  the  Roman  Church,  the  Reformers  in 
general  recognized  but  one  alternative  for  those  who  re- 
mained in  discipleship  of  the  Church  of  Christ:  it  was  to 
find  their  rule  and  guidance  in  the  Scriptures.  If  the  New 
Testament    Scriptures    had    indeed    been    the    gift  of  the 


XXIV  INTRODUCTION. 

church  to  Christ's  disciples,  the  gift  was  bestowed  while 
yet  the  church  lived  in  its  original  simplicity  and  purity. 
The  English  Puritans  asked  of  their  dear  mother  church 
that  she  would  strictly  model  herself  by  the  simple  rule  of 
Scripture.  They  protested  against  the  retention  and  the- 
imposition  by  authority,  in  the  constitution  and  discipline 
of  their  church,  of  any  of  the  hierarchical,  sacerdotal,  or 
ceremonial  inventions  of  the  papacy.  The  ruling  party  in 
the  English  Church  insisted  that  certain  observances  and 
usages  which  the  Puritans  disliked  and  repudiated  were 
things  "  indifferent."  The  answer  was,  "  Why  then  do  you 
eject  us  from  our  vicarages,  fine  and  imprison  us  for  our 
scruples  about  them?"  The  Papal  Church,  in  its  elaborate 
hierarchy,  had  developed  a  system  and  series  of  priestly 
functionaries,  with  distinctions,  ranks,  privileges,  and  offices 
more  numerous  and  complicated  than  are  covered  by  all 
the  officials  of  civil  government,  as  running  through  all 
national  and  municipal  departments  and  all  the  constitu- 
ent parts  of  an  army.  The  ritual,  ceremonial,  and  altar 
service  of  the  church,  with  its  vestments,  its  ornaments,  its 
attitudes  and  observances,  was  so  intricate  and  compli- 
cated that  only  a  glossary,  or  dictionary  of  terms  and  defi- 
nitions, with  something  answering  to  "  stage  directions," 
could  assign  and  interpret  a  meaning  for  them.  To  the 
Puritan  they  were  all  "  mummeries." 

The  writer  of  these  pages  recalls  a  remembrance  which, 
at  the  time,  gave  him  a  full  sense  of  the  old  Puritan  abhor- 
rence of  the  Roman  pomp  and  ceremonial  in  contrast 
with  the  simplicities  of  the  early  Christian  worship.  It 
was  on  Christmas  day  at  the  Church  of  St.  Peter  in  Rome. 
With  the  blaze  of  thousands  of  candles  at  midday,  the 
swinging  of  smoking  censers,  the  array  of  religious  orders 
in  monkish  hoods  and  varied  garbs,  the  harlequin  suits  of 
the  Swiss  Guards,   and  other  military  escort,  and  crowds 


INTRODUCTION.  XXV 

of  lay-people  all  in  requisite  dress-suits,  the  Pope,  lifted  in 
a  canopy-covered  golden  chair,  was  borne  in  upon  the 
arms  of  ecclesiastics.  He  was  clad  in  robes  so  heavily 
wrought  with  gold  that  four  bearers  were  needed  to  relieve 
their  weight  when  he  took  a  few  steps  on  the  pavements. 
He  hardly  needed  the  large  fans  and  bunches  of  feathers 
from  the  tails  of  peacocks,  borne  before  him,  to  remind 
him  —  as  the  explanation  of  the  ceremonial  is  —  that  "  the 
eyes  of  the  people  are  upon  him."  Probably  it  was  the 
Puritan  lineage  of  the  writer,  as  he  looked  on  the  scene, 
that  prompted  the  thought,  that  if  the  dome  of  the  superb 
temple  could  have  been  riven,  and  the  Apostle  whose  name 
it  bears  could  have  descended  upon  the  scene,  he  would 
not  have  known  what  was  going  on  there.  It  would  cer- 
tainly have  been  interesting  to  have  listened  as  his  "  suc- 
cessor" explained  the  situation  to  him. 

The  Puritans,  as  we  say,  did  not  discriminate  between 
what  was  part  and  parcel  of  a  corrupt,  overladen,  pom- 
pous, sacerdotal  ceremonialism, — the  growth  of  centuries 
of  a  towering,  domineering  priesthood,  enslaving  the  peo- 
ple by  greed  and  superstition,  —  and  certain  harmless  de- 
vices and  adaptations  still  left  in  the  English  Church, 
which,  though  they  could  not  claim  positive  Scripture 
sanction  and  apostolic  precept,  had  in  them  fitness  and 
grace,  and  might  help  to  devout  impression,  order,  and 
discipline.  As  the  Puritans  devoutly  read  the  New  Testa- 
ment they  learned  from  it  that  the  Founder  and  Head  of 
the  Christian  Church  commissioned  a  company  of  men 
whom  he  had  chosen,  by  themselves  and  their  successors, 
to  teach  and  preach  to  the  world  what  he  had  taught  them, 
—  just  that  and  no  more.  These  teachers  were  called 
apostles,  evangelists,  ministers,  elders,  presbyters,  over- 
seers, bishops, —  simply  synonymous  terms,  without  any 
gradations    of  office    or    dignity    in    rank,    for   they  were 


XXVI  INTRODUCTION. 

"  all  brethren."  A  company  of  men  and  women  in  any 
place,  —  Jews  or  Gentiles,  —  after  listening  to  the  teaching 
of  the  new  religion,  might  gather  together,  and  with  a 
simple  organization,  under  a  competent,  regular  minister, 
—  or,  failing  in  that,  edifying  each  other  in  exhortation 
and  prayer,  —  might  form  a  Christian  church  and  admin- 
ister its  discipline.  Some  men  of  years  and  gravity,  called 
deacons,  had  special  oversight  over  the  poor  and  the  work 
of  charity.  The  Puritans  found  nothing  relating  to  "  cleri- 
cal habits  or  vestments,"  to  a  form  of  prayer  and  service, 
to  an  observance  of  the  Lord's  Supper  as  a  commemora- 
tive rite  by  kneeling  as  in  adoration  at  an  altar,  or  to  the 
drawing  of  a  cross  on  the  brow  of  an  infant  in  baptism. 
The  point  must  in  fairness  be  granted  that  if  the  field  and 
matter  of  variance  between  the  Puritans  and  the  prelacy 
and  ceremonial  of  the  Church  of  England  were  restricted 
to  the  New  Testament,  the  Puritans  could  hold  their 
ground.  Able  and  candid  prelates  and  scholars  of  the 
English  Church  have  frankly  admitted  that  it  must  look 
outside  of  the  writings  of  the  apostolic  age  for  its  full 
hierarchical  and  ceremonial  system,  and  they  plead  for  its 
right  to  do  so. 

With  such  a  meaning  and  purpose  attaching  in  their 
minds  to  the  "  Positive  Part  of  Church  Reformation,"  we 
trace  the  course  pursued  in  the  institution  and  discipline  of 
the  First  Church  in  Boston.  Its  founders  adopted,  as  by 
spontaneous  prompting,  the  Congregational  Polity,  simply 
and  for  no  other  reason  than  because  it  represented  to 
them  the  precedent  laid  down  for  them  in  the  New  Testa- 
ment. They  were  constant  readers  and  students  of  the 
sacred  writings,  and  it  was  of  supreme  interest  for  them 
that  no  counsel  or  example  there  set  forth  should  rebuke 
them  for  any  willing  neglect  of  it.  The  circumstances  of 
their  distant  exile,  their  lack  of  all  the  paraphernalia  and 


INTRODUCTION.  xxvii 

furnishings  of  ecclesiastical  ceremonial,  and  their  straits  of 
necessity,  might  well  have  excused  their  disuse  of  wonted 
observances,  and  their  recourse  to  any  shifts  of  their  own 
devising.  But  they  sought  no  excuse,  they  offered  no 
apologies  for  the  course  which  they  pursued.  They  had 
a  fair,  free  field  for  the  full  trial  of  methods  and  the  exer- 
cise of  conscientious  principles  which,  before  their  exile, 
had  profoundly  engaged  their  convictions.  Puritanism 
had  exhibited  in  England  its  animating  spirit,  and  had 
indicated  its  own  direction  and  ideals.  These  had  been 
impeded  and  withstood  in  their  development,  and  in  the 
effort  to  realize  them.  Here  they  were  free  to  assert 
themselves,  and  they  did  so.  The  result  was  that  the'  First 
Church  of  Boston,  the  exemplar  in  this  matter  of  all  the 
early  New  England  churches,  became  a  Congregational 
Church.  Its  polity,  widely  at  variance  with  that  of  the 
English  Church,  is  substantially  that  of  sects  and  commun- 
ions which  vastly  outnumber  the  discipleship  of  the  Eng- 
lish Church  on  both  continents,  and  still  fairly  divide  it  in 
Great  Britain  itself. 

Just  at  this  point,  in  the  first  acts  that  initiated  the  New 
England  Congregational  Church  polity,  we  have  presented 
to  us  a  question  which,  whether  it  be  regarded  as  reflect- 
ing severely  upon  the  alleged  inconsistency  and  insin- 
cerity of  the  Boston  Puritans,  or  as  merely  involving  an 
interesting  historical  fact,   may  engage  our  attention. 

The  question  is,  How  does  the  openly  schismatic  course 
pursued  by  the  founders  of  the  First  Church,  in  their  im- 
mediate and  complete  repudiation  of  the  ecclesiastical 
methods  of  the  Church  of  England,  consist  with  the  avowed 
and  tender  love,  gratitude,  affection,  and  yearning  regard 
which  they  had  expressed  for  it  on  leaving  their  native 
land?  Here  are  some  sentences  from  this  parting  address 
to  the  "  Reverend   Fathers  and   Brethren " :    "  We  desire 


XXV111  INTRODUCTION. 

you  would  be  pleased  to  take  notice  of  the  principals  and 
body  of  our  Company,  as  those  who  esteem  it  our  honour 
to  call  the  Church  of  England,  from  whence  we  rise,  our 
dear  mother;  and  cannot  part  from  our  native  Country, 
where  she  specially  resideth,  without  much  sadness  of 
heart  and  many  tears  in  our  eyes,  ever  acknowledging  that 
such  hope  and  part  as  we  have  obtained  in  the  common 
salvation  we  have  received  in  her  bosom,  and  sucked  it 
from  her  breasts.  We  leave  it  not,  therefore,  as  loath- 
ing that  milk  wherewith  we  were  nourished  there ;  but, 
blessing  God  for  the  parentage  and  education,  as  mem- 
bers of  the  same  body,  shall  always  rejoice  in  her  good," 
etc. 

These  tender  parting  words  were  evidently  the  prompt- 
ings of  a  deep  heart-sincerity.  No  motive  other  than  the 
purest  and  the  truest  could  have  drawn  them  forth.  There 
was  a  degree  of  magnanimity,  too,  in  the  utterance  of 
them.  Some  of  the  exiles  had  felt  the  harsh  dealing  of 
the  prelates  and  the  spiritual  courts  of  the  Church  of  Eng- 
land. Much  as  they  had  owed  to  it,  and  much  as  they 
loved  it,  they  were  parting  from  it  of  their  own  free-will, 
in  search  of  some  Christian  joys  and  privileges  which  they 
could  not  find  in  its  communion.  Still,  the  question  is  a 
pertinent  one, —  How  could  they  at  once  thus  actually  rend 
the  tie  of  fellowship  with  that  church  by  disusing  all  its 
forms  in  institution  and  observance,  and  invent  or  establish 
their  own  widely  different  polity? 

In  dealing  with  this  question,  the  matter  of  most  signifi- 
cance for  us  is  that  we  have  not  a  single  word  of  explana- 
tion, much  less  of  justification,  coming  from  themselves  as 
to  the  course  which  they  pursued.  This  is  the  more 
remarkable  as  it  was  their  most  characteristic  habit,  their 
unvarying  usage  and  principle,  to  debate,  to  discuss,  to 
deliberately  and  patiently  weigh,  every  proposition,  scheme, 


INTRODUCTION.  X\ix 

and  incidental  measure  involved  in  their  enterprise.  They 
always  had  recourse  to  "  papers "  to  mark  the  stages  of 
that  enterprise,  and  to  note  all  its  details  and  incidents. 
The  "  brethren "  had  equal  and  common  part  with  the 
ministers  in  the  laying  of  plans,  the  consultations  over 
everything  however  trifling  which  concerned  their  relig- 
ious or  secular  interests,  and  nothing  but  Scripture  argu- 
ments ever  had  weight  with  them.  From  these  facts  we 
might  infer  that  such  vitally  interesting  matters  as  related 
to  the  institution  of  a  church  body,  the  methods  of  organ- 
ization and  discipline,  and  the  conduct  of  public  worship, 
were  deliberately  considered  and  discussed  by  them,  and 
that  any  new  or  unwonted  practices  which  they  might 
adopt,  would  have  been  the  topics  of  earnest  conference 
in  the  religious  meetings  which  were  of  such  interest  to 
them.  But  if  any  such  papers  were  written,  if  any  such 
debates  were  held,  they  have  fallen  into  entire  oblivion. 
If  they  had  foreseen  that  their  farewell  letter  would  be 
quoted  as  testimony  against  them,  they  might  have  been 
at  the  pains  to  have  left  some  record  for  their  justification. 
In  lack  of  it,  their  church  polity  seems  to  us  to  have  been 
adopted  spontaneously,  with  no  dissent  or  objection,  as  if 
they  regarded  it  as  their  natural  and  rightful  privilege, 
when  free,  to  follow  a  previous  inclination  and  tendency. 

In  a  very  interesting  communication  read  before  the 
Massachusetts  Historical  Society,  January,  1881,  by  its 
President,  Hon.  Robert  C.  Winthrop  (see  published  Pro- 
ceedings of  that  date),  appears  the  following,  dealing  di- 
rectly with  this  very  interesting  question. 

"  It  has  sometimes  been  inquired  of  me  personally,  how  it  was 
to  be  explained  that  Governor  Winthrop,  who  had  not  only  signed 
that  farewell  letter  officially,  and,  as  I  think,  written  it  himself,  but 
had  long  been  the  patron  of  the  little  church  at  Groton,  and  pre- 
sented to  its  living,  should  have  made  no  reference  to  the  Church 


XXX  INTRODUCTION. 

of  England  on  coming  here,  but  should  have  united  without  delay 
in  the  organization  of  a  church  of  an  entirely  different  form  of 
worship  and  of  a  wholly  independent  character." 

In  dealing  with  this  very  pertinent  and  significant  ques- 
tion, Mr.  Winthrop  does  not  essay  to  reduce  or  qualify,  in 
any  degree,  the  fact  that  the  honored  Governor  was  a  party 
to,  and  a  conspicuous  leader  in,  this  immediate  recogni- 
tion and  establishment  of  the  Congregational  polity.  Nor 
does  he  feel  called  upon  to  explain  the  course  of  his  an- 
cestor in  so  doing,  still  less  to  vindicate  his  consistency. 
He  refers  to  the  loss  of  papers  which  might  possibly  throw 
light  upon  this  exceedingly  interesting  and  critical  incident 
in  the  first  religious  arrangements  of  the  exiles.  Assum- 
ing, as  he  very  justly  might,  that  so  grave  a  proceeding,  as 
has  been  above  intimated,  could  hardly  have  engaged  the 
common  sympathy  and  action  of  all  concerned  in  it,  with- 
out some  preliminary  consideration  and  joint  understand- 
ing, Mr.  Winthrop  infers  that  the  transaction  may  have  been 
explained  in  those  lost  papers.  He  quotes,  from  some  of 
the  extant  letters  of  the  Governor,  references  to  certain 
other  letters  to  his  brother-in-law  Downing  and  others, 
that  have  not  been  recovered.  These  references,  however, 
so  far  as  they  intimate  the  subjects  of  the  lost  papers,  are 
to  a  journal,  a  "  Relation  "  of  the  voyage,  and  certain  busi- 
ness of  the  Plantation.  The  papers  might  well  indeed  have 
contained  particulars  relating  to  the  entrance  upon  church 
institution,  other  than  those  which  we  have  in  Winthrop's 
printed  journal,  copied  in  the  history  given  in  the  pages  of 
this  book  in  their  proper  places.  But  so  far  as  the  refer- 
ences to  the  contents  of  these  lost  papers  make  mention  of 
their  subjects  or  topics,  not  the  slightest  hint  is  given  of 
any  deliberation  on  their  church  affairs,  or  any  allusion 
to  the  occasion  or  reason  of  their  spontaneous  adoption  of 
a  preferred  polity.     It  may  be  suggested,  likewise,  that  we 


INTRODUCTION.  XXxi 

should  hardly  look  to  private  letters  for  an  explanation  of 
transactions  of  so  public  and  general  concern  as  would 
lead  us  to  seek  for  recognition  of  them  on  the  pages  of 
records  where  less  important  matters  are  fully  entered. 

Here  then  were  professed  members  of  the.  Church  of 
England  organized  and  worshipping  after  another  "  pat- 
tern "  than  hers.  Without  any  undue  pressure  of  an 
argument  that  might  be  invalidated  if  we  had  certain  in- 
formation which  is  lacking  to  us,  we  are  left  to  recognize, 
in  its  full  and  unrelieved  force,  the  fact  that  these  former 
communicants  of  the  Church  of  England,  who  had  re- 
cently so  tenderly  apostrophized  it,  seem  spontaneously, 
we  may  even  say  abruptly,  without  protest  on  the  part  of 
any  one,  and  though  without  any  known  preconcert  of 
action,  yet  as  if  with  skill  and  ready  adaptation,  proceeded 
to  do  what  Mr.  R.  C.  Winthrop  has  so  well  described, 
"  organize  a  church  of  an  entirely  different  form  of  worship, 
and  of  a  wholly  independent  character."  Worship  by  the 
Book  of  Common  Prayer,  responsive  services,  reading  of 
set  Scripture  lessons,  priestly  vestments,  the  altar-rail  for 
the  communion,  the  repetition  of  the  creeds,  the  bowing 
at  the  name  of  Jesus,  —  are  all  set  aside,  and  that  too  with- 
out explanation  or  apology  for  their  disuse.  Several  of 
the  early  ministers  of  the  Church  had  indeed  received 
Episcopal  ordination ;  but  this  was  looked  upon  indiffer- 
ently, neither  as  an  advantage  nor  a  disqualification ;  and 
when  the  Church,  in  a  later  period,  was  instituting,  in  the 
succession  of  its  pastors,  one  who  had  not  received  such 
ordination,  the  fact  does  not  appear  to  have  been  regarded 
as  of  sufficient  consequence  to  have  been  recognized  on 
the  records.  From  that  day  to  this,  the  First  Church, 
with  its  succession  of  seventeen  ministers,  through  its  two 
and  a  half  centuries  has  set  them  in  office  with  substan- 
tially the  same  simplicity  of  method,  elder   and  brother 


XXXli  INTRODUCTION. 

ministers  recognizing  their  accession  to  office  according  to 
Scripture  direction :  — 

"  The  things  that  thou  hast  heard  of  me  among  many  witnesses, 
the  same  commit  thou  to  faithful  men,  who  shall  be  able  to  teach 
others  also."  —  2  Tim.  ii.  2. 

Two  suggestions  may  here  be  offered  to  relieve,  if  it  be 
worth  the  while,  the  abruptness  and  surprise  to  us  of  what 
seemed  so  spontaneous  and  harmonious  to  themselves  in 
the  institution  of  their  church :  — 

First,  they  availed  themselves  of  opportunity,  place,  and 
means  to  put  in  practice,  without  any  hinderance,  convic- 
tions, tendencies,  principles,  and  methods  which  had  pre- 
viously engaged  their  wishes  and  their  consciences.  The 
practices  which  they  disused  were  precisely  those  which, 
in  their  English  home  and  church  worship,  they  had  dis- 
liked, objected  to,  and,  so  far  as  it  was  convenient  or  safe 
to  do  so,  had  reluctantly  conformed  to  or  even  abandoned. 
Something  very  like  to  the  mode  of  worship  and  religious 
fellowship  in  the  First  Church  of  Boston  had  frequently 
been  anticipated  in  the  old  English  homes  and  conven- 
ticles of  the  Puritans  in  their  meetings  for  prayer  and  con- 
ference ;  so  we  cannot  but  note  how  naturally  they  assumed 
and  fell  in  with  a  method  which  had  already  become  dear 
to  them. 

Second,  a  more  important  suggestion,  as  bearing  upon 
their  consistency  in  the  course  which  they  pursued,  is  this : 
They  evidently  did  not  feel  that  they  thus  sundered  the 
tie  which  held  them  to  the  Church  of  England  in  the  only 
character  and  quality  for  which  they  would  love  or  honor 
it,  as  representing  to  them  the  Church  of  Christ.  In  other 
words,  they  did  not  regard  such  institutional  and  cere- 
monial and  other  adventitious  usages  of  their  mother 
church  as  they  had  protested  against  at  home  and   dis- 


:t 


INTRODUCTION.  XXX111 

used  when  they  came  here,  as  being  essentially  and  vitally 
wrought  into  her  identity  as  Christian. 

It  would  be  irrelevant  to  discuss  here  the  history  of  the 
struggle  which  has  now  run  through  centuries  between  the 
ecclesiastical  and  the  distinctively  Christian  elements  com- 
bined in  the  English  Church.  It  has  always  had  a  repre- 
sentation of  parties  standing  respectively  for  ritual  and 
doctrine.  A  curious  and  almost  ludicrous  illustration  of 
the  popular  fancy  by  which  a  single  form  or  usage  identi- 
fied with  the  Episcopal  Church  has  come  to  stand  as  a 
symbol  for  the  whole  system,  has  been  made  familiar  to 
us  when,  in  some  other  denominational  churches,  the 
introduction  of  chants,  of  read  prayers,  or  responses  in 
service,  has  been  met  by  the  amazed  question,  "Are  you 
becoming  Episcopal?"  If  we  owe  to  the  Puritans  the 
standing  for  the  grand  position  that  the  English  Church 
might  still  be  the  Church  of  Christ  while  disusing  or 
leaving  optional  every  form  and  exaction  with  which  in 
conscience  they  could  not  comply,  we  may  well  confess 
their  claim  upon  our  respect.  What  other  than  this  is 
the  ground  on  which  the  late  beloved  and  revered  Dean 
Stanley  based  the  comprehensiveness  of  his  ideal  Church 
of  England? 

There  were  in  the  realm  of  England,  at  the  time  of 
the  exile  here,  avowed  and  resolute  Separatists  from  the 
Church  who  would  not  on  any  terms  hold  communion  with 
it,  and  whose  judgments  against  it  were  bitter  and  denun- 
ciatory. The  founders  of  the  First  Church  took  pains  to 
distinguish  themselves,  in  feeling  and  spirit  at  least,  from 
these  Separatists.  They  called  themselves  Non-conform- 
ists. Till  Archbishop  Laud  and  other  "  Romanizing " 
prelates  widened  the  breach  and  exasperated  the  alienations 
between  themselves  and  the  Puritans,  there  was  ever  an 
open  prospect  of  conciliation,  which  was  often  again  re- 


XXxiv  INTRODUCTION. 

newed  in  later  times.  The  exiles  here  wished  that  those 
in  sympathy  with  them  who  remained  at  home  should  be  a 
tie  of  a  still  existing  fellowship  between  themselves  and  the 
mother  church.  Roger  Williams  tells  us  that  he  refused 
to  accept  an  invitation  to  become  the  teacher  of  the  First 
Church  because  its  members  would  not  repudiate  their 
former  communion  with  the  Church  of  England.  And  its 
members  also  declined  to  censure  any  of  their  number  who, 
on  revisiting  England,  renewed  their  communion.  The 
inference  seems  to  be  clear.  The  exiles  did  not  regard 
those  fortuitous  elements  in  the  order  and  discipline  of  the 
Church  of  England  against  which  they  had  objected,  and 
with  which  they  had  more  or  less  failed  to  conform  while 
they  remained  in  its  communion  at  home,  and  which  they 
wholly  disused  here,  as  at  all  essential  to  the  validity  of  its 
existence  and  identity  as  the  Church  of  Christ.  They  be- 
lieved that  a  further  cleansing  of  its  ritual  and  ceremonial, 
while  making  it  less  Roman,  would  leave  it  the  more  Chris- 
tian. If  this  is  a  fair  construction  of  the  attitude  in  which  the 
Boston  Puritans  placed  themselves  towards  their  mother 
church,  it  would  seem  that  in  their  time,  however  it  may 
be  in  our  own,  their  course  could  be  censured  as  incon- 
sistent and  schismatic  only  by  ascribing  to  the  ecclesi- 
astical authorities  at  home  the  assumption  that  certain 
sacerdotal  and  ritual  injunctions  were  of  equal  importance 
with  the  vitalities  and  sanctities  of  the  Christian  religion, 
as  identifying  the  Church  of  Christ.      ♦ 

The  positive  and  absolute  rejection  by  those  covenanted 
in  the  membership  of  the  First  Boston  Church  of  the 
whole  theory  and  practice  of  prelacy  and  the  old  ecclesi- 
astical system,  of  course  compelled  them  to  adopt  a  sub- 
stitute authority  and  method  for  such  institution  as  their 
loyalty  to  Christ  and  his  Gospel  made  essential  to  their 
fellowship  in  instruction,  worship,  and  communion.     If  we 


INTRODUCTION.  XXXV 

would  fully  understand  and  fairly  appreciate  the  course 
which  they  pursued  in  their  Congregational  polity,  we 
must  recognize  the  thorough  sincerity  and  conscientious- 
ness which  guided  them.  It  was  not  by  the  leadings  of 
their  self-will  or  by  the  exercise  of  their  own  ingenuity 
that  they  undertook  their  reconstructive  work.  They 
had  the  material  and  the  plan  for  it  which  to  them  were 
of  divine  furnishing.  They  were  to  follow  a  "  pattern  " 
answering  in  the  Christian  dispensation  to  that  of  Moses 
in  the  Jewish.  The  New  Testament  Scriptures,  supreme 
in  their  authority,  were  sufficient  for  them.  The  conscious 
intrusion,  adoption,  or  exercise  of  any  fancy,  device,  or 
adaptation  of  their  own,  to  help  out  any  supposed  lack 
of  scriptural  direction  in  any  important  matter,  would 
have  shocked  them  as  an  impiety.  There  was,  indeed,  an 
assumption  involved  in  the  course  pursued  by  them,  a 
taking  for  granted  of  a  fundamental  position,  which,  as  has 
been  already  noted,  wras  not  then  cleared  of  controversy, 
and  which  has  ever  since  remained  open  for  variance  and 
discussion.  Their  assumption  was  that  they  would  find  in 
the  New  Testament  Scriptures  the  rule  and  direction  for 
everything  essential  and  allowable  for  the  organization, 
administration,  and  discipline  of  local  Christian  churches. 
In  this  assumption  they  set  wholly  aside  the  fundamental 
theory  of  the  ecclesiastical  system  of  the  Roman,  and  to  a 
qualified  degree,  of  the  English  Church,  of  certain  apos- 
tolical authority  transmitted  through  oral  directions,  tradi- 
tions, institutions,  usages,  and  sacerdotal  sanctions,  which 
was  co-ordinate  with,  if  not  paramount  to,  the  partial  and 
incomplete  instructions  given  in  the  Scriptures.  The  Eng- 
lish Church  recognized  something  of  this  traditional  and 
institutional  authority  external  to  the  New  Testament 
Scriptures,  but  relied  upon  a  vague  and  arbitrary  limitation 
of  it,  as  to  the  period  of  time,  the  matters  of  institution  and 


XXXVI  INTRODUCTION. 

discipline  and  the  ecclesiastical  practices  which  it  might 
cover,  on  the  assumption  that  if  we  had  not  explicit 
scriptural  sanctions  for  them,  "  primitive"  usage  warranted 
the  belief  that  they  had  the  sanction  of  the  Apostles.  The 
Puritans  stoutly  refused  to  allow  that  the  Scriptures  were 
thus  incomplete  and  insufficient.  They  might  well  have 
been  reminded,  when  they  relied  so  confidently  upon  hints 
and  counsels  gathered  from  the  Epistles  in  the  New  Testa- 
ment, that  those  letters  were  not  addressed  to  the  Church 
at  large,  but  to  local  communities,  as  at  Rome,  Ephesus, 
Colosse,  Thessalonica,  and  that  each  of  them  implied  pre- 
vious supplementary  and  oral  instruction  and  direct  over- 
sight from  the  Apostles  who  had  founded  and  visited  them  ; 
so  that  the  reading  of  those  letters  at  a  long  distance  of 
time  and  by  strangers  would  present  some  of  the  same 
embarrassments  which  one  would  meet  in  perusing  a  letter 
from  the  post-office  not  addressed  to  himself,  and  relating 
wholly  to  another  person's  affairs. 

Still  nothing  but  Scripture  and  nothing  beside  Scripture 
had  authority  for  the  Puritans  in  instituting  and  disposing 
their  church  polity.  Every  element  of  the  ecclesiastical, 
sacerdotal,  and  ceremonial  system  which  had  been  wrought 
in  with  faith  and  observance  was  subjected  to  the  Scripture 
test,  and  if  not  fortified  there,  it  was  rejected.  For  every 
principle,  injunction,  and  usage  adopted  in  their  system 
they  were  ready  to  produce  a  Scripture  warrant.  Any  one 
who  has  dutifully  though  wearily  read  over  but  a  portion 
of  the  pages  of  their  manifold  little  tractates,  or  of  their 
folio  "  bodies  of  divinity,"  can  but  stand  amazed  at  the 
keen-sightedness,  the  ingenuity,  the  acuteness,  the  marvel- 
lous industry  with  which  they  "  searched  the  Scriptures  " 
for  precedents,  for  guidance,  for  answers  to  objections,  and 
for  arguments.  The  Puritans  insisted  that  all  priestly 
functions    for    Christians    to    recognize    centred    in    Jesus 


INTRODUCTION.  XXXvii 

Christ  alone.  All  assumptions  of  sacerdotal  powers,  in 
ordination,  in  administration,  in  hearing  confessions  and  in 
granting  absolution  by  those  who  were  simply  ministers, 
teachers,  were  trespasses  upon  the  prerogatives  of  the  one 
only  Chief  Priest,  Jesus  Christ.  Keenly  and  closely  was 
the  claim  contested  against  prelacy,  that  one  class  of  supe- 
rior clergy,  descending  in  a  direct  apostolic  line,  had  exclu- 
sive authority  to  ordain  and  commission  other  clergy,  to 
whom,  by  "  laying  on  of  hands,"  they  conveyed  "  the  gift 
of  the  Holy  Ghost,"  which  God  alone  could  impart.  They 
read  that  the  chief  of  the  Apostles,  Paul,  "  called  by  God  " 
to  his  high  work,  kept  himself  aloof  from  the  other  Apostles, 
as  if  jealous  of  depending  upon  their  recognition.  And  as 
to  his  ordination  by  the  "  laying  on  of  hands,"  instead  of 
looking  to  either  of  the  other  Apostles  for  this  service,  the 
Puritans  read  that  whatever  its  significance,  the  office  was 
discharged  by  one  who  is  described  as  "  a  certain  disciple 
at  Damascus,  named  Ananias"  (Acts  ix.  10,  17).  And 
again,  when  Barnabas  and  Paul  were  to  be  "  separated  "  for 
a  special  work,  the  ceremony  was  performed  by  "  the  lay- 
ing on  hands,"  not  of  the  Apostles,  but  of  "  certain  prophets 
and  teachers  at  Antioch  "  (Acts  xiii.  I,  3).  The  Saviour 
had  likened  the  preaching  of  his  gospel  to  the  sowing  of 
seed.  Its  growth  and  fertility  depended  upon  its  own 
vitality  and  upon  the  nature  of  the  soil  which  received  it, 
not  at  all  upon  a  form  answering  to  ordination,  which  should 
qualify  a  particular  class  of  husbandmen  to  sow  the  seed. 
The  Puritan  did  recognize  the  propriety  and  dignity  of 
formally  greeting  the  accession  of  each  new  candidate  in 
the  line  of  the  ministry  to  the  fellowship  of  his  brethren. 
His  qualifications  of  mind,  character,  and  spirit  were  be- 
lieved* to  come  from  God  alone.  "  The  laying  on  of  hands 
by  the  presbytery  "  was  the  respectful  act  of  confidence 
and  sympathy  by  which  his  elders,  of  proved  experience 


XXXviii  INTRODUCTION. 

and  esteem  in  their  holy  calling,  received  him  to  a  common 
ministry. 

Very  dear  to  these  old  Puritans  was  the  privilege  of 
choosing  and  instituting  their  own  religious  teacher,  and 
of  regarding  him  as  one  of  the  brethren  in  their  church 
fold.  Among  the  disapproved  usages  of  their  mother 
church  was  the  one  which  they  thus  repudiated,  by  which 
"  the  lord  of  the  manor  "  or  the  "  patron  of  a  living  "  was 
allowed  to  "  present "  an  incumbent  or  a  vicar,  who  might 
be  a  man  of  corrupt  character,  ignorant,  incompetent,  and 
immoral,  but  over  whose  tenure  of  office  his  unwilling 
parishioners  had  no  power. 

It  will  be  observed  that  in  the  extracts  made  from  the 
records  of  the  church,  in  connection  with  the  pastorates  of 
the  successive  ministers,  distinct  notice  is  taken  of  the  num- 
ber of  baptisms,  and  of  those  admitted  to  partake  of  the 
Lord's  Supper  as  members  in  full  communion.  Though 
in  the  course  of  years  and  in  the  gradual  changes  of  opin- 
ion and  belief,  the  relative  importance  of  these  especial 
tests  of  the  fidelity  of  the  ministers  and  the  sympathetic 
response  of  the  people  was  largely  reduced,  yet  those  lists 
of  the  baptized  and  the  covenanted  were  among  the  most 
significant  entries  on  the  record  of  the  first  Puritan  churches. 
This  suggests  a  statement  on  which,  as  an  historical  point, 
it  would  be  difficult  to  lay  undue  stress.  Among  the  most 
distinctive  elements  of  the  Puritan  Church  polity,  as  depart- 
ing from  that  of  the  English  Church,  was  one  which  was 
vastly  more  efficient  in  its  practical  working  than  was  even 
the  rejection  of  prelacy  and  the  disuse  of  the  ritual  cere- 
monial in  worship.  It  was  the  Puritan  view  of  the  intent, 
and  the  proper  subjects  of  the  sacraments  of  baptism  and 
the  Lord's  Supper.  A  stern  fidelity  to  their  own  convic- 
tions and  to  what  they  believed  to  be  the  scriptural  doctrine 
concerning  these  ordinances  was  in  fact  the  occasion,  after 


INTRODUCTION.  XXxix 

full  trial  and  experiment,  of  some  of  their  most  serious 
annoyances  and  difficulties.  Their  attempt  to  enforce  a 
rigid  adherence  to  their  early  rule  in  the  administration  of 
the  sacraments,  taken  in  connection  with  the  provision  that 
only  church  members  could  exercise  the  civil  franchise, 
was  in  fact  the  leading  cause  of  the  discomfiture  of  the 
Puritan  polity  in  Church  and  State.  All  the  more  just, 
therefore,  is  it  that  we  should  clearly  apprehend  the  grounds 
of  their  radical  and  intense  alienation  from  the  old  church 
usages  in  the  sacraments,  and  of  their  earnest  and  tenacious 
preference  of  their  own  till  experience  had  exposed  their 
impracticable  and  indeed  alarming  results. 

In  the  English  Church  the  rite  of  baptism  was  freely 
administered  to  every  new-born  infant.  What  might  in 
exceptional  cases  be  an  assurance  and  aid  of  the  subse- 
quent Christian  nurture  of  the  baptized  child,  but  what  in 
the  vast  majority  of  cases  was  necessarily  a  perfectly  futile 
and  empty  pretence,  was  the  provision  of  "  godparents," 
or  sponsors,  to  represent,  to  reinforce,  or  to  be  a  substitute 
for  the  parental  care  and  duty  for  a  child  admitted  to  the 
Christian  fold.  The  formal,  perfunctory,  and  often  per- 
fectly heartless  way  in  which  this  ceremonial  was  performed, 
entailing  in  practice  no  consequent  obligations,  did  not 
need  to  be  viewed  with  the  keenest  Puritan  scruples  to 
show  itself  as  a  painful  mockery  of  a  real  solemnity.  Then 
at  any  time  after  the  age  of  early  childhood,  the  baptized 
boy  or  girl,  after  some  preparatory  catechetical  instruction, 
which  might  or  might  not  have  engaged  heart  or  con- 
science, was,  by  "  confirmation,  when  the  bishop  made  his 
visit,"  received  into  full  communion  of  the  church,  with 
the  privilege  of  partaking  of  the  Lord's  Supper,  hence- 
forward a  Christian  for  life  and  death,  to  be  buried  in 
assured  hope  of  a  blissful  immortality. 

If  these  easy  terms  of  securing  membership  of  the  Chris- 


xl  INTRODUCTION. 

tian  fold,  with  an  implied  pledge  of  salvation,  had  not  been 
sufficient  of  themselves  to  engage  the  protest  of  the  Puri- 
tans, pleading  for  a  more  thorough  reformation  of  Romish 
practices  in  the  English  Church,  the  lightness,  formality, 
and  promiscuous  method  of  the  observances,  and  the  in- 
difference, heedlessness,  and  laxity  with  which  solemn  sacra- 
ments, "  the  seals  of  a  holy  covenant,"  were  administered 
to  persons  of  a  notoriously  corrupt  life  and  "  unregenerate," 
were  of  a  character  to  shock  them.  There  was  not  only 
an  indulgent  liberty,  but  a  compulsory  requisition  con- 
nected with  the  observance  of  these  ordinances,  which  the 
Puritans  believed  to  be  an  irreligious,  indeed,  a  scandalous 
offence.  They  were  well  aware  that  men  of  deep  shades 
of  impiety  and  without  concealment  of  their  vices,  as  a 
condition  of  place,  privilege,  or  office,  knelt  at  the  altar  rail 
unabashed  in  manner  and  seemingly  with  untroubled  con- 
sciences. Far  more  effort  and  discipline  were  enforced  in 
the  English  Church  in  exacting  a  regular  observance  of 
the  ordinances  than  in  testing  the  fitness  of  partakers  in 
them. 

The  two  sacraments  were  to  the  Puritan  "seals  of  the 
covenant,"  of  the  most  precious,  solemn,  and  awe-inspiring 
character.  One  who,  from  these  remote  years  and  amid 
these  changed  surroundings,  could  be  carried  backward 
to  stand  as  an  observer  of  either  of  the  Christian  rites  in 
the  first  wilderness  church  here,  would  have  witnessed  the 
working  of  emotions  and  convictions  which  it  is  more  than 
difficult  to  realize  now.  The  form  of  the  rites  stood  for 
little,  if  for  anything,  with  the  Puritan.  Any  mummery, 
costume,  attitude,  or  pretence  of  magical  efficacy  con- 
nected with  them,  the  sign  of  the  cross,  or  the  putting 
words  into  the  mouth  of  an  infant  by  a  proxy,  was  odious 
to  them.  The  parent  was  to  be  the  one  to  renounce  the 
devil  and  all  the  sinful  vanities  of  the  world  for  the  child's 


INTRODUCTION.  xli 

sake.  The  Puritan  would  not  lay  the  baptismal  water 
upon  the  brow  of  an  infant  unless  both  the  parents  had 
been  previously  pledged,  by  their  own  vows,  to  keep  it  in 
the  fold  of  Christ.  Instead  of  godparents  the  whole 
fellowship  of  the  church  were  to  share  with  father  and 
mother  in  all-loving  covenant  fidelity  in  the  nurture  of  the 
child.  At  any  after  age  till  its  death,  an  open  account  was 
kept  with  and  for  that  child  on  the  church  book.  Yet  it 
was  only  so  far  a  Christian  as  privilege,  expectation,  and 
obligation  prepared  the  way  for  a  renewal  of  the  covenant 
by  coming  to  the  Lord's  table.  That  table,  the  Supper  of 
the  Lord,  was  guarded  in  the  approach  to  it,  and  in  the 
relations  of  watch  and  ward  into  which  partakers  of  it 
were  brought  with  each  other,  as  of  the  utmost  sanctity. 
The  Puritans  very  soon  gave  over  the  intense  zeal  with 
which,  at  an  early  stage  of  the  Reformation,  they  contended 
against  the  Roman  doctrine  of  transubstantiation.  The 
faith  of  the  Romanist  required  that  in  the  holy  wafer  he 
should  receive,  through  his  lips,  a  portion  of  the  real  body 
of  the  Lord.  The  Puritan  was  concerned  that  the  saving 
grace  of  Christ  should  be  livingly  appropriated  by  his 
heart.  It  was  his  aim  and  solemn  purpose  that  in  every 
assembly  gathered  for  Christian  worship,  instruction,  and 
edification,  and  testifying  so  far,  by  their  presence  and  sup- 
port of  religious  observances,  that  they  had  some  regard 
for  sacred  things,  there  should  be  an  elect  fellowship  of 
such  men  and  women  as  had  been  individually  and  soL 
emnly  pledged  and  covenanted  to  a  Christian  testimony 
and  disciplcship.  Such  was  the  membership,  by  indi- 
vidual conversion,  by  regenerating  experience,  and  by 
solemn  personal  vows,  of  the  local  churches  of  Christ,  as 
related  in  the  Acts  of  the  Apostles  and  the  Epistles  of  the 
New  Testament.  Churches  were  to  be  constituted  of 
"  saints  " ;   that  was  the  Puritan  belief.     But  how  was  the 


xlii  INTRODUCTION. 

assurance  of  saintship  to  be  reached  and  certified  ?  What 
were  its  tests,  and  who  were  to  be  judges  of  its  reality? 
The  Puritans  found  their  guidance  on  this  matter,  where 
alone  they  looked  for  it,  in  the  pregnant  examples  of  the 
offering  of  candidates  and  the  initiation  of  individual  men 
and  women  into  church  fellowship  under  the  Apostles. 
We  have  read  of  certain  secret  societies,  from  the  Middle 
Ages  downward,  —  of  templars,  craftsmen,  revolutionists, 
nihilists,  and  others,  —  in  which,  at  the  initiation  of  mem- 
bers, in  hidden  resorts,  at  midnight  hours,  some  horrifying 
or  blood-curdling  rites  of  ceremony,  with  oaths  and  impre- 
cations, have  been  engaged  to  strike  terror  and  to  secure 
fidelity.  Bating  all  that  was  dramatic,  uncanny,  or  impious 
in  these  initiatory  rites,  one  may  safely  affirm  that  their 
power  over  the  feelings  of  candidates,  their  searching  inqui- 
sition into  motives,  purposes,  and  resolves,  did  not  exceed 
that  of  the  Puritan  ordeal  in  receiving  to  church  communion 
new  members  as  regenerate  and  sealed  witnesses  for  Christ 
and  heirs  of  his  salvation.  Instead  of  seeking  the  shadow 
of  secrecy  or  withdrawal  from  public  gaze  and  scrutiny, 
the  Puritan  process,  which  was  too  bare  and  severe  to  be 
called  a  ceremony,  sought  the  most  free  and  open  observ- 
ance. The  candidate,  previous  and  up  to  the  moment  of 
admission,  was  one  of  a  mixed  and  miscellaneous  congre- 
gation. Before  that  congregation,  in  connection  with  an 
occasion  for  public  worship,  the  man  or  woman  who  sought 
to  be  received  into  the  elect  fold  rose  when  called  up  by 
name.  The  momentous  and  perfectly  voluntary  character 
of  the  transaction  was  safely  relied  upon  to  deprive  it  of 
all  ostentation,  to  insure  modesty  and  propriety,  and  to 
furnish  audible  and  fit  speech  even  to  the  most  shrinking 
in  delicacy  or  reserve.  Then,  in  the  phrase  of  the  time, 
testimony  was  given  by  the  candidate  to  a  certain  experi- 
mental and  converting  work  of  the  Holy  Spirit  upon  heart 


INTRODUCTION.  xliii 

and  conscience,  with  searching  exercises,  with  compunc- 
tions, conflicts,  rebukings,  and  penitential  motions,  —  the 
disclosed  history  of  a  soul  and  life  under  God's  hand,  and 
the  expression  of  a  humble  hope,  after  a  passage  through 
a  dark  way,  of  having  attained  through  trembling  and 
weakness  to  a  joyful  light.  Any  one  in  the  whole  congre- 
gation, listening  to  this  testimony,  not  only  had  the  liberty, 
but  as  of  right  and  duty  was  expected  to  use  the  privilege, 
of  challenging  the  candidate,  of  exposing  any  blemish, 
infirmity,  or  inconsistency  in  the  character  or  "walk"  of 
the  candidate,  any  bad  habit,  any  unconfessed  error,  any 
manifestation  of  spirit,  in  public  or  in  private,  which  made 
the  claimant  for  church  membership  unworthy  of  full  con- 
fidence. The  ordeal  must  have  been  most  severe  and 
painful  to  many,  whether  only  from  diffidence  or  tender- 
ness of  conscience.  Jealousies,  grudges,  suspicions,  and 
alienations  between  persons  whose  whole  daily  lives  and 
intercourse  were  so  open  to  eye  and  tongue,  had  a  free 
range  for  their  exercise.  Only  the  consciousness  of  seri- 
ousness and  sincerity  of  purpose  would  seem  to  have  forti- 
fied a  candidate,  man  or  woman,  to  meet  that  ordeal.  The 
exaction  of  it  must  at  least  certify  to  us  the  lofty  standard 
and  aim  of  the  Puritan  style  of  piety.  The  whole  method 
and  process  by  which  church  membership  was  thus 
guarded  and  attained  among  them,  are  subject,  in  our  retro- 
spective judgment  at  least,  to  the  drawback  and  suspicion 
that,  while  even  hypocrites  and  self-seekers  might  pass  the 
ordeal,  in  the  condition  that  the  civil  franchise  was  made 
dependent  for  men  upon  this  church  relation,  there  would 
always  be  room  for  distrust  as  to  perfect  singleness  of  pur- 
pose. We  know  as  an  undisputed  fact  that  this  union  of 
church  and  civil  privilege  wrought  mischievous  conse- 
quences in  two  directions.  It  kept  out  of  coveted  religious 
fellowship    many    scrupulous,    conscientious,   and  diffident 


xllV  INTRODUCTION. 

persons  who  could  not  sincerely,  or  who  would  not,  disclose 
the  privacies  of  their  religious  experience  in  a  way  to  sat- 
isfy the  requisitions  of  the  case ;  and  it  admitted  some  to 
full  standing  whose  verbal  professions-  and  pledges  were 
all  too  easy  terms  for  securing  civil  rights. 

The  austere  and  watchful  guardians  over  the  purity  of 
their  church  fold,  well  aware  of  the  risks  of  shortcoming  and 
of  the  lapse  from  covenant  vows  which  might  follow  after 
the  supposed  crisis  in  the  religious  life  had  been  reached, 
fortified  themselves  as  well  as  they  might  against  them. 
The  method  by  which  a  candidate  was  admitted  to  the 
church,  exacting  as  it  was,  was  but  the  initiatory  step  in  a 
continuous  and  keenly  intrusive  oversight  and  scrutiny 
which  were  thenceforward  brought  to  bear  upon  each  mem- 
ber, as  to  the  tenor  of  his  life  and  the  constancy  and  fervor 
of  his  piety.  The  members  were  pledged  in  covenant  to 
mutual  "  watch  and  ward,"  to  help  each  other,  alike  by 
sympathy  and  encouragement  and  by  inquisition  and  re- 
buke, to  full  fidelity. 

The  records  of  the  early  New  England  churches  —  those 
of  the  First  Church  of  Boston,  however,  not  being  so 
largely  and  in  detail  marked  as  are  those  of  many  of  its 
sister  churches  for  such  entries  —  afford  abundant  evidence 
of  the  fidelity,  at  least,  with  which  church  "  discipline " 
was  enforced.  Such  contents  on  these  records  are  fitly 
left  where  they  are,  perhaps  in  the  interests  of  historical 
fidelity  claiming  a  right  to  be  preserved  in  manuscript,  but 
with  no  warrant  to  be  reproduced  in  print.  They  certify 
the  fact  that  if  that  Puritan  age  with  all  its  austerity  was 
troubled  and  stained  by  scandalous  tokens  of  the  infirmi- 
ties and  vices  of  human  nature,  there  were  some  who  were 
so  confident  and  stable  in  their  own  integrity  as  not  to 
shrink  from  throwing  stones  at  bold  offenders.  We  may 
marvel  at  the  disregard  of  all  delicate  sensibility,  and  the 


INTRODUCTION.  Xlv 

risks  of  corrupting  those  who  were  still  unconscious  of 
some  evil  ways,  in  the  method  of  Puritan  discipline,  when 
before  a  whole  listening  congregation  men  and  women  were 
compelled  to  expose  and  confess  their  grievous  lapses  from 
decorum  and  morality.  Nor  will  all  be  ready  to  admit  that 
the  sternness  and  unrelenting  pressure  of  the  inquisitors, 
or  the  awe-stricken  horror  of  the  auditors,  indicated  any 
unfamiliar  yielding  of  the  culprit  to  the  adversary  of  souls. 
But  we  have  to  recognize  a  fidelity  to  an  accepted  standard. 
And  who  that  is  well  informed  in  the  case  will  venture  to 
deny  that  these  severe  methods  of  church  discipline,  with 
the  disrepute  and  the  penalties  which  attended  them,  indi- 
cated a  general  conformity,  in  social  and  neighborly  rela- 
tions, in  domestic  life,  and  in  private  individual  habits,  to 
rules  of  virtue,  to  responsibilities  of  example,  and  to  pre- 
cious safeguards  which  help  to  keep  pure  the  springs  of 
human  life?  Though,  as  has  been  said,  the  records  of  the 
First  Church  do  not  relatively  contain  so  much  matter  of 
the  sort  that  has  been  referred  to,  as  do  those  of  many  of  its 
sister  churches,  there  are  in  them  entries  sufficient  in  number 
and  in  tenor  to  expose  to  us  the  fidelity  with  which  cove- 
nant relations  were  enforced  and  exacted,  and  with  which 
breaches  of  them,  private  or  public,  were  visited.  The 
charging  of  excessive  prices  for  needful  commodities;  the 
use  of  intemperate  speech,  reproaching,  scolding,  and  pro- 
fanity ;  the  neglect  of  family  worship  or  discipline,  or  of  the 
due  catechising  of  children ;  irregular  attendance  at  wor- 
ship or  the  ordinances;  excesses  of  apparel  or  luxurious 
living,  —  such  as  these  are  what  we  should  call  the  minor 
and  less  flagrant  occasions  of  church  discipline,  in  open 
congregation,  for  the  sake  of  warning  the  listening  flock. 
Of  the  graver  offences,  more  or  less  scandalous,  no  men- 
tion need  be  made.  The  penalties  were,  a  free  confession 
of  failings,    apologies   and   proffers  of  satisfaction   to   the 


xlw  INTRODUCTION. 

aggrieved,  admonition,  and,  in  extreme  cases,  excommuni- 
cation. Nor  can  we  fail  to  remark  on  these  records,  not 
only  on  occasion  a  spirit  of  gentleness  and  forbearance, 
but  also  the  lack  of  any  token  of  vengefulness  or  cruelty. 
An  easy  and  kindly  way  was  always  left  open  for  the  re- 
covery and  restoration  to  full  communion  of  the  most 
grievous  culprits,  on  their  solicitation  and  full  avowal  of 
repentance  and  renewed  purposes  of  fidelity.  Indeed,  in 
turning  over  these  records  a  reader  will  hardly  fail  of  an 
occasional  hesitation  as  to  whether  some  very  grievous 
offender  —  for  instance,  like  the  sly,  but  serviceable  Cap- 
tain Underhill  —  did  not  dupe  his  grave  brethren — Win- 
throp  among  them  —  with  an  unctuous  self-humiliation. 

The  Puritan  estimate  and  observance  of  the  Sabbath,  or 
Lord's  day,  are  to  be  regarded  in  connection  with  their  dis- 
esteem  and  rejection  of  all  the  other  occasions  on  the 
church  calendar  for  public  religious  offices.  They  com- 
bined the  Jewish  and  the  Christian  one  day  in  seven  in 
their  devout  regard,  not  believing  that  the  substitution  and 
consecration  of  the  latter  at  all  impaired  the  obligation  or 
sanctity  of  the  mode  of  observance  of  the  former.  It  was 
but  a  change  of  days,  not  a  reduction  of  authority  or  a 
diminution  of  observance.  The  sanctification  of  a  Sabbath 
rather  than  of  the  Sabbath  was  for  them  a  divine  ordinance 
of  world-wide  and  permanent  obligation.  They  at  once 
imposed  it,  so  far  as  they  could,  even  upon  the  wild  Indians 
of  these  woods.  They  found  it  in  the  commandments  an- 
ticipating the  Jewish  polity,  which  was  instituted  only  for 
an  age  and  a  nation.  They  saw  no  reason  for  limiting  or 
qualifying  the  command  about  the  Sabbath  any  more  than 
the  command  to  commit  no  murder.  And  the  command- 
ment for  the  Sabbath  had  two  clauses,  the  one  enjoining 
that  one  day  in  the  week  should  be  consecrated  to  holy 
rest,  while  the  other  six  days  should  be  given  to  secular 


INTRODUCTION.  xlvii 

duties  and  industry.  They  found  the  church  calendar 
laden  and  crowded  with  holy  days  and  holidays,  —  wholly 
without  warrant  or  example  in  Scripture.  A  discriminat- 
ing selection  from  them,  if  anything  of  devout,  decorous, 
consistent,  and  edifying  observance  could  have  been  con- 
nected with  some  of  these  days,  might  perhaps  have  con- 
ciliated tlie  prejudices  of  the  Puritans,  as  some  of  their 
descendants  of  this  generation  take  kindly  to  two  of  these 
"church  days,"  —  Christmas  and  Easter.  But  the  calendar 
as  a  whole  could  not  claim  their  reverence,  their  respect, 
or  even  their  tolerance.  There  were  names  upon  it  of 
doubtful  sanctity.  "  Lying  legends,"  frivolous  fables,  trivial, 
demoralizing,  and  even  profane  elements  of  superstition  and 
grovelling  credulity  and  imposition,  had  for  ages  been  over- 
laying the  simple  historic  Church  of  Christ.  Pious  frauds 
gave  an  immense  power  to  those  who  were  skilled  in  all  the 
arts  of  priestcraft.  Holy  wells,  roadside  shrines,  sham  rel- 
ics, beguiled  the  fond  confidence  of  an  ignorant  and  stolid 
peasantry,  which  was  availed  of  for  extorting  from  them 
no  small  portion  of  their  frugal  means.  Priests  claimed  to 
have  power  over  the  destiny  of  the  soul  when  it  was  pass- 
ing from  the  body  and  after  its  release  from  mortality. 
More  than  all,  the  austerity  and  thorough  sincerity  of  the 
Puritan  standard  of  piety,  in  contrast  with  the  easy  lax- 
ness  of  the  church  system,  found  cause  of  grievous  scandal 
in  the  utter  inconsistency  between  the  professed  sanctity 
of  the  occasions  of  observance  on  the  church  calendar  and 
the  unseemly  and  demoralizing  indulgences  allowed  upon 
them.  "  If  you  are  commemorating  a  saint,  or  a  sad  or  a 
grateful  event  in  gospel  history,"  said  the  Puritan,  "  let 
your  doings  and  your  rejoicings  be  in  harmony  with  it. 
Your  revels,  mummeries,  wassails,  and  jollities  are  but  a 
mockery."  By  returns  made  to  Parliament  in  the  Puritan 
age,  it  appeared  that  all  the  jails  and  lock-ups  of  the  king- 


xlviii  INTRODUCTION. 

dom  on  the  days  following  Christmas  contained  more  vic- 
tims of  debauchery,  rowdyism,  and  violence  than  at  any 
other  period  of  the  year.  This  is  the  historical  reason  and 
warrant  for  the  neglect  of  church  days  by  the  Puritans, 
while  they  compressed  into  their  observance  of  the  "  Sab- 
bath "  enough  of  religious  solemnity,  instruction,  and  disci- 
pline to  last  till  the  next  return  of  the  day.  Nor,  as  it  has 
often  been  satirically  and  sharply  charged  against  these 
Puritans,  was  there  any  inconsistency  between  their  rejec- 
tion of  church  days  and  their  observance  of  Fasts  and 
Thanksgivings  of  their  own  appointment.  They  found 
their  full  warrant  for  these,  as  for  all  their  characteristic 
tenets  and  practices,  in  the  Scriptures.  Individuals,  fam- 
ilies, and  groups  of  kindred  in  Puritan  households  conse- 
crated Fasts  and  Thanksgivings  on  occasions  of  their  own, 
when  deep  sorrows  or  gracious  blessings  came  to  them,  as 
of  Divine  appointment.  And  in  the  united  and  public 
experiences  of  the  Colonists,  from  their  first  year  on  the 
soil,  there  were  alternations  of  visitation  or  relief  which 
struck  so  deeply  into  their  dread  or  gratitude  that  they 
could  not  but  come  together  in  their  assembly  to  weep  or 
to  rejoice.  When  starvation  stared  upon  them  ;  when  the 
blight  or  the  murrain,  the  drought  or  the  tempest,  the  con- 
flagration or  the  earthquake,  the  prowling  savage,  or  the 
foreign  enemy,  or  their  own  dissensions,  struck  dismay  into 
all  hearts,  —  what  were  they  to  do  but  to  humble  them- 
selves in  abstinence  and  prayer  ?  And  when  "  seasonable 
showers,"  fair,  full  crops,  and  laden  ingatherings  displayed  to 
them  the  bounty  of  Heaven,  what  could  they  do  but  make 
return  in  their  prayers  of  thanksgiving  and  in  the  strains  of 
their  rude  psalmody?  He  would  need  to  exercise  a  most 
candid  and  comprehensive  judgment  who  should  undertake 
to  pronounce  upon  the  general  qualities  of  good  or  ill  in 
the  distinctive  elements  of  Puritan  observance,  in  household 


INTRODUCTION.  xlix 

life,  in  the  training  of  the  devotional  sentiments,  and  in 
the  guardianship  of  public  morals.  Certain  it  is  that  only 
their  type  of  piety  and  morality  was  equal  and  fitted  to 
their  stern  enterprise. 

The  full  issue  and  outcome  of  the  method  of  church 
institution,  organization,  and  discipline  initiated  by  the 
founders  and  members  of  the  First  Church  in  Boston,  was 
what  has  since  been  called  Congregationalism,  as  dis- 
tinguished from  the  prelatical  system.  The  fellowship 
here  formed  would  have  been  far  from  claiming  that 
there  was  any  novelty  in  its  method,  or  that  in  any  single 
feature  or  principle  of  it,  it  would  have  the  character 
of  an  untried  experiment.  They  heartily  and  profoundly 
believed  that  they  were  reviving  the  original,  apostolical, 
scriptural  pattern  of  a  Christian  Church.  Nor  was  it  only 
here,  or  for  the  first  time,  that  in  the  planting  of  the  First 
Church  in  Boston  there  had  been  an  intent  of  reverting  to 
the  original  pattern  of  church  institution.  There  had  been 
many  previous  examples  of  it  in  Protestant  countries  on 
the  continent  of  Europe,  several  in  scattered,  humble  con- 
venticles in  England.  And  on  this  New  England  soil  the 
same  method  had  been  substantially  adopted  ten  years 
before  by  the  fragment  of  the  Leyden  Church  at  Plymouth, 
one  year  before  by  the  church  in  Salem,  one  month  before 
by  the  church  in  Dorchester,  and  a  church  was  instituted 
in  Watertown  on  the  same  day  as  was  that  in  Boston.  The 
most  full  and  emphatic  recognition  of  what  seemed  to  be 
novel  principles  of  church  institution  was,  however,  made 
here.  The  conspicuous  position  of  this  Boston  church, 
the  influence  and  character  of  its  members,  and  the  eminent 
qualities  of  its  first  ministers,  as  has  been  said,  gave  it  the 
lead  as  an  example  to  be  imitated,  and  makes  it  responsible, 
speaking  in  general  terms,  for  the  setting  up  and  enforcing 
of  Congregationalism   as   the    New  England   church   pol- 


1  INTRODUCTION. 

ity.  The  field  was  free  for  the  experiment.  Opportunity 
favored.  The  readiness  and  earnestness  with  which  the 
opportunity  was  turned  to  account  show  how  strong  were 
the  impelling  motives  to  it,  and  how  well  prepared  were 
those  who  engaged  in  it  to  insure  success  for  the  under- 
taking. And  we  should  note  with  emphasis  the  very  sig- 
nificant fact,  that  though  it  seemed  to  be  among  the  prime 
essentials  for  the  exercise  of  the  zeal  and  ingenuity  of  the 
Puritans,  to  keep  themselves  constantly  occupied  and  troub- 
led about  the  incidental  workings  of  their  church  system, 
they  never  manifested  the  slightest  distrust  or  dissatisfaction 
with  its  fundamentals,  or  betrayed  any  backward  lookings 
or  longings  toward  sacerdotalism  or  ceremonialism.  Their 
simple  concern  was  to  become  more  and  more  complete 
and  consistent  in  their  Congregationalism.  How  thoroughly 
the  First  and  all  the  other  early  churches  of  Massachusetts, 
at  least,  had  become  weaned  from  the  sacerdotalism  and 
ritualism  of  their  mother  church,  is  manifest  to-day  in  the 
characteristics  of  the  heritage  which  they  have  left  here. 
Notwithstanding  all  there  is  of  grace  and  beauty,  of  dignity 
and  devoutness,  of  adaptation  and  comprehensiveness,  in 
the  present  Episcopal  Church,  the  soil  of  Massachusetts 
and  the  qualities  and  habits  of  its  native  population  have 
proved  so  utterly  uncongenial  with  it,  that  there  are  at  this 
time  scarcely  more  than  a  score  of  flourishing  parishes  of 
that  communion,  free  of  debt  and  hard  struggles,  now  in 
the  limits  of  the  State,  while  the  majority  of  the  rest, 
served  by  most  devoted  and  earnest  ministers,  are  mis- 
sionary efforts. 

It  consists  with  the  frame  of  spirit  of  some  critics  and 
historians  in  the  Episcopal  Church,  when  reviewing  recent 
exponents  of  the  Congregational  polity,  to  ridicule  it  as  a 
modern  novelty,  without  three  centuries  of  life,  —  a  discov- 
ery and  invention  of  quite  recent  date,  compared  with  the 


INTRODUCTION.  \\ 

hoar  antiquity  of  the  church  system.  It  is  hard  to  believe 
that  these  gibes  and  sarcasms  are  characteristics  of  the 
ignorance  rather  than  of  the  conceits  of  those  who  utter 
them.  The  Puritans  were  concerned  to  identify  their  sys- 
tem with  only  one  stage  of  antiquity,  and  that  one,  as  they 
fully  believed,  at  least  one  generation  back  of  the  starting- 
point  of  the  prelatical  system.  It  may  be  stoutly  affirmed 
that  if  ever  an  intelligent,  scholarly,  and  earnest  body  of 
men,  with  profound  religious  purposes  to  move  them, 
were  engaged  in  any  work  in  the  results  of  which  they 
found  full  satisfaction,  such  a  work,  and  so  endeavored,  was 
that  of  the  Puritans,  when  with  patient  study,  singleness  of 
aim,  and  persistent  prayer,  they  sought  to  revive,  to  recon- 
struct, and  then  strictly  in  every  feature  and  element  to 
adopt,  the  mode  of  church  institution  and  discipline  which 
they  found  in  the  New  Testament  Scriptures  as  those  of 
the  first  Christian  disciples  and  assemblies. 

Not  the  least  among  the  grievances  which  the  Puritans 
found  in  the  exclusive  and  restrictive  limitations  within 
which  the  Church  of  England,  as  confessedly  a  reformed 
church  cleansed  from  corruption,  planted  herself,  was  the 
reflection  of  disesteem  and  dishonor  which  she  thus  cast 
upon  the  other  reformed  churches  on  the  continent  of 
Europe.  These  also  had  sought  to  conform  their  constitu- 
tion and  discipline  to  the  New  Testament  pattern.  What- 
ever penalties  or  disabilities,  incident  to  the  rupture  of  the 
unity  of  the  mediaeval  Church  by  the  Reformation,  they 
might  have  risked  by  having  their  lineage  and  descent  in 
the  ecclesiastical  line  cut  off  by  disinheritance,  they  felt 
were  fully  compensated  by  their  reversion  to  the  original 
apostolic  fold.  In  all  the  heats  and  passionate  contentions 
and  denunciations,  the  tempests  and  wars  of  the  Reforma- 
tion epoch,  Martin  Luther,  with  equal  calmness  and  as- 
surance, insisted  that  he  belonged  to  the  Holy  Catholic 


Hi  INTRODUCTION. 

Apostolical  Church, — leaving  out  the  Roman,  — and  that 
neither  Pope  nor  Council,  Emperor  nor  Devil,  should 
alienate  or  excommunicate  him  from  it.  Our  first  church 
exiles  did  not  leave  out  the  word  "English,"  in  their  tender 
parting  from  the  abode  of  their  mother  church.  But  the 
epithet  certainly  did  not  stand  with  them  as  a  substitute 
for  the  word  "  Christian." 

It  was  but  natural  that  the  prelatical  party  in  the  Eng- 
lish Church  should  have  been  disposed  to  retain  some  of 
the  elements  and  usages  of  the  old  system.  They  had  a 
large  amount  of  ecclesiastical  materials  left  to  them  for 
which  they  would  be  disposed  to  find  some  use.  Parlia- 
ment had  made  over  to  them  all  the  cathedrals  and 
churches  and  abbeys,  with  architectural  arrangements, 
ornaments,  and  symbols,  designed  for  quite  another  form 
of  administration  and  worship.  The  cathedrals  have  al- 
ways been  of  very  little  use  to  the  Church  of  England, 
except  for  "  enthroning"  bishops  and  for  musical  festivals, 
built  and  enriched  with  symbolic  devices,  as  they  were, 
for  solemn  throngs  and  processional  array.  The  travel- 
ler from  this  country  is  always  impressed  with  the  striking 
contrast  between  the  interiors  of  English  and  Continental 
cathedrals, — the  former  exhibiting  large  vacancy,  the 
latter  abounding  with  adorned  altars,  and  paintings  and 
statues.  But  the  English  temples  had  "  stalls,"  and  as 
these  had  to  be  occupied,  canons,  prebends,  and  arch- 
deacons had  to  be  provided.  The  meaning  of  these  terms 
may  be  found  in  a  good  dictionary.  There  were  chancel 
rails  also,  and  these  continued  in  use  the  practice  of  kneel- 
ing at  the  sacrament,  leaving  the  mother  church  and  its 
daughter  in  America  uncommitted  as  to  whether  the  rails 
enclose  a  communion  table  or  an  altar.  Doubtless  clerical 
habits  and  vestments  were  retained  by  custom  and  com- 
promise, as  the    New  Testament   afforded  no  pattern    for 


INTRODUCTION.  liil* 

them.  So  also  the  fond  associations  which  the  English 
people  connected  with  some  of  their  church  festivals, 
the'ir  half-secular,  half-religious  sports,  their  games  on 
village  greens,  their  May-day,  etc.,  were  survivals  from  the 
past.  The  Charter  of  the  Massachusetts  Bay  Company 
provided  that  its  great  courts  should  be  held  on  "  Hilary, 
Easter,  Trinity,  and  Michaelmas  terms."  Those  words 
were  brought  hither  in  the  Charter,  but  never  appear  after- 
wards in  our  records.  Not  a  child  in  the  first  generation 
of  our  schools  could  have  defined  them.  How  many 
could  do  so   now? 

When  we  consider  what  charm  in  literature,  in  history, 
romance,  and  ballad,  all  allusions  and  associations  attached 
to  these  English  survivals  of  old  sanctities  and  jollities 
have  for  us,  and  how  in  our  wanderings  in  our  old  home 
we  linger  lovingly  upon  their  scenes  and  memories,  we 
can  but  marvel  at  the  thoroughness  of  that  weaning  from 
them  all  in  love  and  regret,  which  was  marked  and  mani- 
fested by  our  first  Puritan  fathers  here.  After  much  read- 
ing even  of  the  most  private  things  which  they  have  left  us 
from  their  own  pens,  I  cannot  recall  from  them  a  single  ex- 
pression of  melancholy,  or  tenderness,  or  heart-yearning 
for  all  such  things  which  they  had  left  behind  them.  Their 
food  of  thought  was  sterner  stuff.  Chief  Justice  Samuel 
Sewall,  brought  to  this  country  as  a  boy  in  his  tenth  year, 
in  1661,  spent  a  year  in  England  in  his  manhood,  in  i£588. 
We  have  his  Journal  there.  There  is  more  of  romance, 
sentiment,  and  pathos  in  his  rhapsody  on  Merrimac  River, 
written  afterwards,  than  can  be  found  in  that  whole  Journal. 
Even  the  Episcopal  Church  in  this  country  presents  many 
marked  divergences  in  aspect,  ceremonial,  method,  and 
observance  from  those  of  the  mother  church.  It  is  often 
the  murmur  of  some  of  its  ministers  who  love  parade  and 
form,  that  it  has   become   Congregationalized.     Indeed   it 


liv  INTRODUCTION. 

would  be  difficult  to  point  to  any  essential  difference  be- 
tween the  method  of  its  call,  settlement,  and  tenure  of  office 
for  its  ministers,  and  those  of  Congregationalists.  In  noth- 
ing is  a  jealous  watchfulness  more  observable  than  in  the 
care  of  its  laity,  with  whom  substantially  is  the  control- 
ling power,  to  limit  the  interfering  agency  of  the  bishop. 
It  seems  as  if  Puritan  air  was  variously  effective. 

Reverting  again  to  the  ancient  records  of  the  First 
Church  of  Boston,  it  may  be  observed  that  when  compared 
with  those  of  many  of  the  early  churches  of  New  England, 
—  kept  by  the  pastors  or  other  officers,  —  they  are  notice- 
ably meagre  in  their  entries.  We  fail  to  find  in  them  a 
recognition  of  many  matters  which,  as  we  reasonably  infer, 
must,  as  they  transpired,  have  been  of  great,  occasionally 
of  exciting  interest.  Reticence,  reserve,  stinted  notice, 
often  silence,  are  observable,  where  like  records  are  full, 
and  exhibit  excitement. 

Rich  materials  illustrative  of  the  all-engrossing  impor- 
tance of  every  detail  connected  with  their  religious  feelings 
and  usages  by  our  early  church  members,  are  accessible,  in 
our  old  church  and  parish  records,  to  those  curious  in  such 
researches.  They  exhibit  with  what  sensitiveness,  often 
strong  resistance  and  sorrow,  the  nevertheless  steady 
succession  of  changes  and  innovations  in  methods  and 
customs  was  received  before  they  gained  tolerance  or 
approval.  With  all  their  interest  and  mental  energy  con- 
centrated upon  their  religious  affairs,  in  the  lack  of  other 
resources  for  engaging  their  leisure  and  rest  from  bodily 
labors,  they  gave  equal  strength  of  feeling  to  their  regular 
church  routine  and  to  anything  which  threatened  to  inter- 
fere with  it,  whether  in  the  guise  of  improvements  or  in 
tokens  of  decaying  zeal  and  love.  So  we  may  draw  from 
most  of  the  old  Puritan  church  records  a  series  of  what  to 
us  may  seem  most  trivial  matters  and  occasions  which  dis- 


INTRODUCTION.  1 


V 


turbed  the  peace  of  parishes,  and  foreboded  or  realized 
alienation  and  division.  These  too  were  largely  wholly 
apart  from  the  creed.  The  rebuilding  of  the  early  meeting- 
houses, with  questions  of  change  in  the  location;  the 
disposal  of  the  congregation  according  to  the  social  rank 
and  dignity  of  the  members ;  the  slightest  modification  of 
the  wonted  order  of  the  exercises,  or  the  method  of  pro- 
ceedings ;  the  introduction  of  a  pitch-pipe  to  start  a  tune, 
and  of  additional  tunes  for  their  harsh  psalmody;  the 
reading  of  the  Scriptures  without  exposition ;  the  use  of 
the  Lord's  prayer  in  public  devotions;  dispensing  with  the 
relation  before  the  whole  congregation  of  private  religious 
experience  as  a  condition  of  church  membership,  and  with 
the  confessions  of  members  under  censure ;  the  successive 
changes  of  the  Psalm  Book ;  the  addition  of  hymns  of  hu- 
man composition ;  the  allowance  of  foot-stoves  and  other 
heating  apparatus,  —  all  these,  and  a  multitude  of  other 
changes  and  innovations,  with  the  discussions  and  variances 
which  they  involved,  cover  many  pages  of  these  old  church 
records.  In  such  entries  the  records  of  the  First  Church 
are  singularly  deficient,  and  reticence  is  observable  where 
we  might  look  for  some  fulness  of  detail.  In  none  of  the 
sister  churches  has  there  been  more,  if  even  so  much,  of  a 
quiet  modification  and  adaptation  of  itself,  in  all  matters  of 
custom  and  usage,  to  the  necessary  changes  of  convenience 
or  those  which  could  claim  good  sense  and  reason  for  their 
allowance.  Always  excepting  the  direful  commotion  con- 
nected with  the  career  of  Mrs.  Anne  Hutchinson  and  the 
schism  consequent  upon  the  "  Half  Way  Covenant,"  the 
First  Church  has  had  no  quarrels,  no  imbittered  internal 
strifes  for  record.  The  mild  and  wise  advice  of  the  ever 
venerated  Winthrop  easily  disposed  the  threatened  divi- 
sion about  the  site  for  the  second  meeting-house,  and  the 
church  never  had  to  call  a  council  to  reconcile  any  strife 


lvi  INTRODUCTION. 

among  its  members.  Speaking  relatively,  we  may  say  that 
self-respect,  dignity,  and  a  regard  for  peace  and  consistency 
characterize  its  internal  history.  These  qualities  are  es- 
pecially marked  in  reference  to  developments  now  to  be 
noticed. 

In  the  more  recent  years  of  the  history  of  this  church,  a 
matter  of  much  interest  to  such  persons  still  among  us  as 
are  concerned  in  tracing  the  developments  of  religious 
opinion,  will  attract  attention  in  what  will  be  called  its 
"  change  of  creed."  The  author  of  this  renewed  rehearsal 
of  the  line  of  its  ministers,  and  of  the  principal  matters 
chronicled  in  its  records,  has  but  briefly  and  incidentally 
referred  to  this  subject.  Some  more  extended  notice  of  it 
may  not  be  inappropriate  here. 

Corresponding  to  the  process  by  which  the  First  Church, 
when  it  was  planted,  essayed  to  revert  to  the  original,  sim- 
ple, scriptural  and  apostolical  pattern  in  church  institution 
and  discipline,  its  internal  history  presents  to  us  another 
process  in  quite  a  different  range  of  opinion,  which,  at 
least  to  those  most  concerned  in  it,  was  conscientiously 
held  to  be  also  a  return  to  the  early  simplicity  of  the 
Christian  system  of  belief.  On  the  observance  of  the  two 
hundred  and  fiftieth  anniversary  of  the  church,  there 
appeared,  in  some  of  the  journals  of  different  religious 
denominations,  a  few  sharp  criticisms  reflecting  upon  its 
present  doctrinal  relations  as  having  fallen  away  from  the 
faith  of  the  fathers  to  such  a  serious  degree  as  really  to 
have  severed  the  tie  of  descent  and  kinship.  So  far  as 
concerns  a  departure  from  and  a  disuse  of  the  doctrinal 
symbols  of  their  Puritan  ancestry  and  the  adoption  of 
views  which  the  Puritans  regarded  as  heretical,  the  criti- 
cisms and  censures  have  full  justification.  The  catechism, 
the  prayers,  the  preaching,  the  terms  of  admission  to 
church    membership,    are    not    now,   either    in .  substance, 


INTRODUCTION.  lvii 

tone,  import,  or  conditions,  what  they  once  were.  Hap- 
pily the  original  covenant,  so  sweetly  and  simply  devout 
and  fragrant  in  its  phrase  and  aroma  of  piety,  is  still  the 
same.  And  the  church  is  still  the  same  living  witness  and 
servant  for  the  truths  and  works  of  Christ's  gospel,  never 
in  all  its  history  more  earnest  and  diligent  in  such  service, 
than  now,  with  its  quarter  of  a  millennium  of  years. 

For  a  hundred  and  fifty  years  of  its  history  the  church 
may  be  said,  or  at  least  inferred,  to  have  retained  the  doc- 
trinal belief  of  its  founders,  as  expressed  in  formularies,  in 
the  tone  and  language  of  devotional  exercises,  of  sermons, 
exhortations,  and  standards  for  examining  candidates. 
But  those  who  have  carefully  searched  in  the  primary 
sources  of  information  the  slow  and  gradual  developments 
of  opinion  here  on  religious  subjects,  have  found  abundant 
evidence  of  the  steady  softening  and  modification  of  the 
old,  sharp  doctrinal  beliefs.  Reserve  of  utterance,  a  quiet 
silence  on  some  matters,  implied  dissent,  mark  the  passing 
away  of  shadows,  till  finally  a  bold  and  open  rejection  of 
views  which  were  no  longer  accepted  was  the  way  of  an- 
nouncing the  attainment  of  new  light.  There  was  an 
acquired  momentum  in  this  movement  just  before  the 
opening  of  this  century. 

What  is  popularly  known  as  the  Puritan,  or  Orthodox, 
system  of  doctrine  —  and  in  recent  years,  by  preference  of 
terms,  as  "  Evangelical  "  —  was  substantially  wrought  out, 
fashioned,  and  accredited  for  belief  under  quite  a  different 
philosophy  of  nature  and  of  human  life,  and  under  quite  a 
different  estimate  of  the  Bible,  from  those  which  now  have 
an  almost  universal  acceptance  by  intelligent  persons  in 
the  exercise  of  serious  thoughtfulness,  with  freedom  and 
the  helps  of  positive  knowledge.  This  little  globe  of  earth 
was  then  regarded  as  the  representative  orb  of  the  universe, 
the  suns  and  stars  of  heaven  serving  its  use,  as  do  our  own 


1 V  111  INTRODUCTION. 

street    gas-lights.     The    population   of  the   globe   and  the 
religions  of  its  inhabitants  were  unknown. 

Two  fundamental  and  central  doctrines  underlaid  and 
supported  the  Puritan,  or  the  so-called  Orthodox,  creed. 

1.  The  Divine  Being  created  only  a  single  pair  of  our 
human  race.  All  the  uncounted  millions  that  have  since 
come  from  them  have  been  by  natural  generation,  they 
having  all  existed  "  in  the  loins  of  Adam,"  as  the  "  Federal 
Head  "  of  our  race.  God  staked  the  result  of  the  experi- 
ment as  to  the  character  and  destiny  of  humanity  upon  the 
earth  as  the  lineage  of  Adam,  for  all  ages,  upon  the 
result  of  his  trial  of  it.  His  lapse  from  obedience  wrecked 
all  his  race,  making  them  the  victims  of  sin  at  their  birth 
and  the  heirs  of  eternal  woe. 

2.  Instead  of  staying  the  progress  of  this  awful  calamity 
at  its  source,  by  substituting  for  the  foiled  experiment 
another  under  changed  conditions,  —  as,  for  instance,  dis- 
pensing with  the  serpent,  —  the  infinite  mercy  of  God, 
triumphing  over  his  justice,  had  recourse  to  a  mysterious 
scheme  by  which,  taking  a  human  form,  he  came  to  this 
earth  and  allowed  some  of  our  race  to  put  him  to  death  as 
a  sacrifice  to  himself;  though  this  tragedy  of  Deity  by  no 
means  rectified  or  repaired  the  whole  calamity  of  humanity, 
—  only  those  elected  by  the  sovereign  decrees  of  God  hav- 
ing the  benefit  of  this  Divine  atonement. 

This  Orthodox  creed  was  elaborately  wrought  out,  sys- 
tematized, and  expounded  in  particulars,  details,  and  ele- 
ments ;  it  was  traced,  stated,  and  certified  by  words,  phrases, 
half-sentences,  and  sentences  of  the  Bible,  regarded  as 
dictated  verbally  by  God,  and  set  in  a  mosaic  of  proof 
texts.  Many  who  profess  still  to  hold  this  creed  with  devout 
tenacity  of  belief  wish  the  privilege  of  stating  it  themselves, 
and  of  doing  so  with  explanations,  qualifications,  abate- 
ments, and  palliatives  which  to  them,  at  least,  reduce  the  ter- 


INTRODUCTION.  lix 

rible  significance  that  it  has  for  those  who  utterly  reject  it 
This  sensitiveness  to  a  bald  statement  of  the  creed  is  a  sig- 
nificant intimation  of  a  difference  between  those  who  pro- 
fess it  to-day,  and  the  calm,  bold,  unflinching  spirit  of  the 
old  Puritans  who  gloried  in  giving  it  the  sternest  expression. 
A  very  apt  and  momentous  suggestion  here  presents  itself. 
We  know  that  the  foremost  among  our  Puritan  ancestors  in 
all  heroism,  fidelity,  and  sacrifice,  who  firmly  held  that  creed, 
and  rejoiced  in  it  as  lifting  them  in  privilege  and  divine  favor 
above  the  wretched  votaries  of  all  heathen  religions,  were 
men  whose  nobleness  of  spirit  we  revere,  whose  manly  and 
Christian  virtues  have  secured  for  us  the  fairest  heritage  on 
the  earth,  and  to  whom  faithful  philosophic  historians  of 
civilization  accredit  the  highest  service  to  the  manhood  of 
humanity  and  to  popular  liberty.  We  ask  why  they  were 
not  palsied  and  crushed  in  spirit  by  such  a  terrific  creed. 
We  can  but  answer  that  they  were  stiffened  and  reconciled 
to  it  by  their  intense,  consummate,  and  all-enthralling  loy- 
alty to  the  Sovereignty  of  the  Supreme  Being,  who  must 
work  unchallenged  his  Divine  will  towards  creatures  who 
were  but  worms  of  the  dust,  hateful  reprobates  to  be 
snatched  only  by  a  marvel  of  mercy  from  the  yawning  pit. 
Nor  is  it  unfair  to  intimate  that  the  most  effective  palliative 
to  the  terror  of  the  creed  was  found  in  the  belief  that  the 
most  hopeful  way  of  relief  from  its  grim  application  to 
one's  self  was  found  in  a  desperate  acknowledgment  of  its 
perfect  equity  and  justice.  One  thing  was  certain,  that  the 
most  direful  infliction  of  doom  would  be  visited  upon  those 
who  doubted  or  stoutly  denied  its  justice.  The  reason  why 
the  grim  Puritan  had  no  awe  of  man,  prince  or  priest, 
monarch  or  pope,  "  whose  breath  was  in  his  nostrils,"  and 
who  was  no  way  "  to  be  accounted  of,"  was  because  he  had 
drawn  his  whole  nature  and  being  into  absolute  subjection 
to  the  dread  Sovereign  of  Heaven.     The   Supreme  Being, 


Ix  INTRODUCTION. 

in  the  Puritan  thought  of  him,  combined  and  exhausted 
all  attributes  of  power,  awe,  and  terror.  Reverently  bowing 
before  the  fulness  of  these  prerogatives  in  him,  they  would 
not  quail  before  any  fragmentary  assumption  of  them  in 
priest  or  potentate.  In  the  Puritan  alone,  of  all  churches, 
the  fibre  and  tone  of  piety  in  men  exceeded  the  prevalence 
of  its  spirit  and  manifestation  among  women. 

What  proportion  of  the  men  and  women  in  the  Puritan, 
or  in  any  subsequent  generation  trained  under  that  creed 
as  both  law  and  gospel,  heartily,  thoroughly,  and  without 
reducing  any  of  its  terms,  believed  it,  in  the  full  sense  of 
real  heart-belief,  it  would  be  difficult  to  estimate.  Nor 
would  it  perhaps  be  wholly  fair  to  regard,  for  instance,  the 
very  small  minority  of  the  congregation  of  the  First  Church 
who,  as  the  records  in  this  history  show,  were  received 
by  covenant  into  church  membership,  as  elect  and  saved, 
as  defining  that  proportion.  The  influence  of  the  creed  is 
not  to  be  measured  wholly  by  that  test.  Where  it  did  not 
win  belief,  it  stirred  a  variety  of  impressions  and  feelings  in 
those  whose  average  of  character  and  conduct  was  as 
upright  and  pure  as  was  that  of  its  firmest  votaries.  Con- 
sternation, terror,  distressing  mental  and  spiritual  conflicts, 
doubt,  and  utter  and  defiant  unbelief,  were  the  phases  and 
degrees  of  the  effects  wrought  by  the  creed  upon  those  who 
could  not  or  would  not  assent  to  it.  But  we  are  concerned 
chiefly  with  those  who  did,  doubtless  by  most  thorough 
sincerity  of  profession,  accept  the  creed  ;  for  it  was  through 
them  and  their  successors,  ministers  and  people,  that  the 
creed  was  softened,  reduced,  reconstructed,  and  finally  sur- 
rendered. Of  the  mountain  heaps  in  print  and  manuscript, 
devoted  to  what  we  call  religious  and  polemical  literature, 
which  have  come  down  to  our  time  as  a  fragment  of 
mightier  masses  of  the  old  Puritan  years,  there  is  one 
most  striking  characteristic  which  belongs  in  common  to 


INTRODUCTION.  ]xi 

them  all,  —  book,  pamphlet,  sermon,  diary,  or  letter.  They 
all  give  proof  of  an  amazing  activity,  fertility,  ingenuity, 
and  restlessness  of  mind  spent  upon  working  over  the 
creed,  in  explanation,  readjustment,  or  vindication.  The 
efforts  made  for  an  elaborate  statement  and  exposition  of 
the  Puritan  system  in  all  its  roots,  branches,  twigs,  and 
foliage  of  organic  life,  and  to  expound  and  certify  its  doc- 
trines and  inferences  by  the  Bible,  composed  what  were 
called  "  Bodies  of  Divinity."  It  was  understood  that  one 
who  had  studied  any  considerable  number  of  these  mighty 
folios  would  be  expected  to  produce  another.  There 
would  have  been  no  object  in  patenting  or  copyrighting 
either  of  these  bodies  of  divinity,  for  nobody  but  the 
author  of  each  of  them  would  wholly  approve  it.  Bossuet 
would  have  found  a  rare  triumph  in  his  theme,  "  On  the 
Variations  of  Protestantism,"  could  he  have  gathered  but 
one  in  any  hundred  of  these  ponderous  volumes  in  a 
library. 

It  soon  began  to  be  realized  that  a  general  avowal  of 
belief  of  the  Orthodox  system  must  be  held  consistent 
with  infinite  variations  of  opinion  and  construction,  amid 
manifold  expositions  of  its  parts  and  elements.  Hence 
the  divisions  of  a  sect  into  schools  and  parties.  What 
appeared  at  first  to  have  been  mere  branches  of  the  central 
stock,  striking  off  in  somewhat  eccentric  growths,  were 
soon  found  to  have  been  secretly  grafted  and  to  be  bearing 
fruit  of  a  suspiciously  heretical  flavor. 

The  processes  and  stages  by  which  what  is  known,  in 
our  local  history  of  the  developments  of  religious  opinion, 
as  Liberal  Christianity  or  Unitarianism,  found  acceptance 
among  those  who  succeeded  in  membership  and  as  pro- 
prietors of  nearly  all  the  ancient  churches  in  the  neigh- 
borhood of  Boston,  must  be  traced  in  other  pages  than 
these.      In    no    one    of    these    churches   was    the    change 


lxii  INTRODUCTION. 

wrought  more  gradually,  more  quietly,  more  without 
notice  or  observation,  than  in  the  First  Church.  There  is 
absolutely  nothing  found  upon  its  records  indicating  even 
a  disturbed  harmony  or  a  divided  vote,  as,  in  the  election 
of  successive  pastors,  degrees  of  rigidness,  or  of  increased 
liberality  of  doctrinal  belief  or  spirit,  would  make  one 
candidate  preferable  to  another.  There  were  three  parties 
in  every  one  of  the  old  parishes,  each  of  which  had  dis- 
tinct influence  and  agency  in  the  attitude  assumed  towards 
the  gradual  relaxing  of  the  original  Puritan  creed :  these 
were  the  minister,  the  members  of  the  church  in  covenant, 
and  the  general  parishioners  or  proprietors  taxed  to  support 
the  ministry,  commonly  called  the  congregation.  It  was 
because  all  three  of  these  parties  in  the  First  Church 
shared  equally  in  the  modifications  and  softenings  of 
opinion  and  doctrinal  views,  working  through  the  com- 
munity, that  the  consequent  adaptations  in  talents  and 
belief  which  were  needed  in  the  pulpit  were  so  placidly 
provided  for.  Sharp  contentions  there  were  in  some  other 
parishes  consequent  upon  the  relations  assumed  in  either 
of  the  three  following  contingencies,  or  in  combinations  of 
them :  the  minister  might  retain  the  old  rigidness  of  the 
creed,  and  by  restricting  accessions  to  the  church,  might 
keep  that  body  steadfast  to  Orthodoxy ;  the  church  itself 
might  claim  separate  and  paramount  authority  in  the 
selection  of  a  new  minister;  the  congregation,  taxed  for 
the  support  of  the  institution,  might  refuse  to  receive  a 
minister  whose  views  were  objectionable  to  them. 

The  First  Church  was  served  by  a  succession  of  minis- 
ters of  native  abilities,  furnished  with  the  best  education  of 
their  times,  and  well  trained  in  professional  tastes,  aptitudes, 
and  sympathies.  Besides  holding  as  close  fraternal  rela- 
tions with  their  clerical  brethren  as  do  the  priests  of  the 
Roman  communion  in  their  bachelor  fraternities  and  their 


INTRODUCTION.  Jxiii 

secret  councils,  in  which  the  laity  have  no  share,  they 
enjoyed  what  those  priests  do  not,  —  the  privileges  of 
domestic  life,  and  of  intimate  converse  with  their  fellow- 
creatures  in  every  grade  and  range  of  social  condition,  and 
especially  with  those  of  thought  and  culture.  The  com- 
pany of  scholars  was  for  a  long  time  a  limited  one.  The 
compass  of  literature,  compared  with  what  it  is  to  us,  was 
narrow,  and  nearly  all  of  what  was  current  here  for  a  cen- 
tury and  a  half  was  theological.  It  was  simply  by  bringing 
the  action  of  their  minds  to  bear  upon  the  creed  in  which 
they  had  been  educated,  and  noting  the  restlessness  which 
it  stirred  in  every  effort  to  qualify  or  readjust  it,  that  they 
outgrew  its  limitations.  It  has  often  been  affirmed,  that  if 
our  Congregational  divines  had  been  held  to  a  form  of  ser- 
vice and  the  repetition  of  the  creeds,  they  and  their  people 
would  have  been  saved  from  heresy  in  various  forms. 
But  they  would  not  by  this  process  have  been  saved  from 
that  worst  heresy,  the  profession  by  the  lips  of  what  is 
false  to  the  mind  and  the  heart. 

When  the  human  mind,  in  the  earnest,  intelligent,  and 
conscientious  exercise  of  its  faculties,  fixes  its  searching 
study  upon  what  is  offered  to  it  as  a  creed,  —  a  summary 
statement  of  tenets  for  belief,  —  two  distinct  processes  may 
be  defined  for  its  inquiry.  The  first  will  engage  upon  the 
substance  or  contents  of  the  creed,  its  propositions,  their 
meaning,  and  their  consistency  with  what  is  known  or  fairly 
inferred  in  other  departments  of  truth.  The  second  inquiry 
will  concern  the  authority,  the  source,  the  sanction  from 
and  by  which  the  creed  is  derived  and  certified. 

We  do  not  hear  now,  nor  have  to  plead  to,  as  an  earlier 
generation  among  us  did,  aspersions  and  prohibitions  cast 
upon  the  exercise  of  our  reasoning  faculties  in  matters  for 
religious  belief.  The  familiar  protest  once  was,  —  and  it 
was  conclusive  to  our  Puritan  ancestry,  —  human  reason  has 


IxiV  INTRODUCTION. 

no  rightful  exercise  upon  truths  or  mysteries,  doctrines  or 
things  to  be  believed,  which  God  has  graciously  revealed ; 
we  have  simply  to  accept  them  with  humble  submission 
and  confidence.  Honest  and  earnest  men  soon  learned  to 
answer  that  they  were  not  challenging  nor  even  reasoning 
upon  God's  ways  and  will,  but  simply  the  views  and  inter- 
pretations of  them  in  religious  doctrines,  which  were  set 
forth  in  the  words  of  other  men.  The  only  alternative  to 
reliance  on  the  exercise  of  one's  own  reason  is  reliance  on 
the  exercise  of  the  reason  of  other  persons,  which,  accord- 
ing to  circumstances,  it  may  be  wise  or  unwise  to  yield; 
and  the  willingness  to  do  it  is  the  result  of  the  use  of  more 
or  less  reason.  No  form  of  religious  faith,  ecclesiastical 
or  doctrinal,  was  ever  recognized  which  did*  not  at  some 
stage  of  it  require  or  engage  the  exercise  of  the  reasoning 
power.  Even  when  anything  is  entertained  as  "  revealed  " 
or  miraculously  communicated,  reason  steps  in  to  infer, 
interpret,  or  apply.  "  The  angel  of  the  Lord  appears  unto 
Moses  in  a  flame  of  fire  out  of  the  midst  of  a  bush." 
Nevertheless,  the  sight  is  not  interpreted  for  him  till  he 
"  turns  aside  "  and  makes  a  study  of  the  wonder.  There 
is  a  transparent  fallacy  in  the  plea,  "  If  God  has  revealed 
this  or  that,  no  human  being,  child,  subject  of  his,  should 
question  or  dispute  it."  The  question  is  thrown  back  and 
becomes,  "  Has  God  revealed  it,  and  how  and  to  whom? 
and  how  does  he  reveal  it  to  me  ?  "  Never  was  there  a 
human  being  who  would  deny  anything  that  he  believed 
God  had  revealed.  Under  the  firm  and  unswerving  belief 
that  God  had  revealed  the  articles  of  their  stern  creed,  the 
Puritans,  enthralled  and  subdued  by  the  conviction,  bowed 
themselves  to  a  loyal  and  steadfast  acceptance  of  it.  There 
are  millions  of  waiting  and  aching  minds  and  hearts  more 
than  ready  and  willing  to  do  the  same  to-day,  if  they  can 
feel  the  same  assurance  of  a  revelation  from  God.      But 


INTRODUCTION.  ]XV 

when  we  examine  the  grounds  and  evidence  on  which  those 
profound  convictions  of  the  Puritans  rested,  many  find  that 
they  cannot  in  sincerity  —  the  first  quality  of  all  religious 
life  and  faith  —  admit  that  the  tests,  methods,  and  results 
of  the  reasoning  powers  of  the  Puritans  are  valid  to  them- 
selves. It  is  mere  trifling  to  assert  that  this  state  of  mind 
is  peculiar  to  the  avowed  members  of  one  denomination  or 
fellowship  of  professed  Christians,  or  to  a  class  of  persons 
called  rationalistic,  conceited,  self-opinionated,  and  boastful 
of  their  mental  freedom.  It  needs  no  argument  or  illustra- 
tion to  certify  to  us  the  fact,  familiar  to  our  reflections  and 
observations,  that  the  different  results  rested  in  for  creeds, 
by  individuals  and  religious  fellowships,  are  largely  decided 
by  the  different  starting-points,  the  assumptions  made,  the 
concession  yielded,  the  matter  taken  for  granted  as  true, 
from  which  they  proceed  to  deduce  or  to  add  their  further 
articles  of  belief.  Different  seekers,  questioners,  and  rea- 
soners  choose  or  adopt  different  starting-points,  are  ready 
to  assume  or  to  yield  different  assumptions  or  concessions, 
to  consider  different  positions  to  be  taken  for  granted  or 
brought  to  the  question.  In  this  process  some  go  farther 
back,  so  to  speak,  are  more  inquisitive,  more  radical  than 
others.  The  convert  in  training  for  discipleship  in  the 
Roman  Church  is  expected  to  accept  a  certain  theory  as 
to  the  idea,  the  institution,  and  the  authority  of  the  super- 
natural society  which  Jesus  Christ  founded  on  this  earth. 
The  Protestant  goes  back  of  the  assumptions  here  made 
for  a  starting-point,  and  puts  them  to  the  tests  of  search 
and  evidence.  Some  bodies  of  Protestants  start  with  cer- 
tain assumptions  about  the  Bible ;  other  Protestants  chal- 
lenge those  assumptions  and  wish  to  be  certified  of  their 
validity.  Some  pet  phrases  and  forms  of  expression  have 
a  marvellous  efficacy  and  potency  for  some  minds,  as  for 
instance,  "  the  form  of  sound  words,"  or  "  the  faith  once 


lxvi  INTRODUCTION. 

delivered  to  the  saints  "  applied  to  a  creed.  The  glamour 
of  the  past,  the  fond  and  tender  ties  and  filaments  of  asso- 
ciation with  ancient  forms  of  reverential  belief,  make  more 
than  acceptable,  indeed  very  precious,  to  some  devout 
persons,  narrations  which,  if  set  in  the  light  and  glare  of  the 
actual  present,  would  at  once  lose  their  charm  and  power. 
The  Society  for  the  Prevention  of  Cruelty  to  Children 
would  sternly  take  in  hand  any  bald-headed  prophet  whose 
"cursing"  should  in  these  days  set  two  she-bears  to  tear 
forty- two  little  children  (2  Kings  ii.  23,  24).  A  modern 
ecclesiastical  council,  local,  provincial,  or  ecumenical,  is 
what  the  average  and  combined  wisdom,  discretion,  and 
limitations  of  view  of  the  members  make  it.  Was  it  ever 
otherwise?  True,  the  pleasant  legend  tells  us  that  though 
only  three  hundred  and  eighteen  bishops  were  summoned 
to  the  Council  of  Nicaea,  and  only  three  hundred  and 
eighteen  seats  were  provided  for  them,  yet  whenever  the 
forms  of  the  members  were  counted,  the  count  always 
yielded  three  hundred  and  nineteen.  The  unsummoned 
and  unseated  visitant  was  the  Holy  Ghost.  His  ballot,  if 
it  could  have  been  recorded,  would  have  outweighed  all 
the  rest. 

We  should  have  to  look  back  to  a  date  far  beyond  that 
of  this  famous  council  to  find  the  earliest  exercise  of  the 
activity  and  fertility  of  the  human  brain  and  fancy,  in  trans- 
forming the  simple  gospel  of  Jesus  Christ,  which  began 
with  the  parables  and  the  Sermon  on  the  Mount,  into  the 
metaphysical,  sacerdotal,  and  doctrinal  system,  which  for 
so  many  ages  has  stood  to  represent  the  Christian  religion. 
The  highest  and  most  satisfactory  view  —  that  which  alone 
reconciles  us  to  all  the  poor,  mean,  and  imbittered  elements 
of  the  strife  —  to  be  taken  of  the  long  contention  between 
those  who  have  called  themselves  Christians,  is  that  the 
wisest  and  best  of  those  who  have  had  part  in  it  have  thus 


INTRODUCTION.  lxvii 

sought  to  work  their  way  back  to  the  substance  of  the 
original  Gospel.  They  have  wished  to  put  themselves  in 
the  position  and  fellowship  of  those  of  whom  it  is  written, 
"  When  He  was  set,  his  disciples  came  unto  him :  and  he 
opened  his  mouth  and  taught  them." 

The  Roman  Pontiff  tells  us  that  his  church  is  of  Divine 
creation,  organization,  and  sanction,  supernaturally  guided, 
built  up   of  materials   and   elements   in   harmony  with   its 
celestial  origin.     To  one  who  searches  the  often  repulsive 
pages  of  "  church  history,"  so  called,  the  claim  is  similar 
to  that  which  should  assert  that  the  great  temple  of  that 
faith,  St.  Peter's  at  Rome,  had  a  Divine  architect  and  plan, 
was  reared  from    consecrated  quarries,  endowed  with  the 
pure,  free  gifts  of  pious  trust  and  gratitude,  and  made  the 
holy  shrine  of  a  humble,  self-denying,  and  unworldly  devo- 
tion.     We  know  well   how   heathen   temples   and   palaces 
were  spoiled,  from  wall  to  foundation,  for  the  stone  blocks 
of  that  temple;   how  greed  and  extortion,  the  sale  of  "  in- 
dulgences," and  all  the  arts  and  appliances  of  superstition 
and    priestcraft   were    plied    to    gather   funds   for   its   con- 
struction and  lavish  adornment ;   and  we  know  how  from  its 
gilded  pontifical  throne  there  have  gone  forth  edicts  which 
have  scourged  the    earth.     The    upbuilding,  composition, 
and    sway   of  the    Roman   hierarchy   itself,   the    materials 
wrought  into  it,  and  the  ends  which  it  has  been  made  to 
serve,  are  perfectly  paralleled  in  that  analysis  of  its  great 
temple.     The  unbiassed  and  unprofessional   reader  of  his- 
tory can  trace  the  dates  and  processes  by  which  each  and 
every  accretion,  usurpation,  priestly  device,  and  ecclesiasti- 
cal extension  of  claim  and   prerogative  was  advanced  and 
adopted   in  the  Roman  system  ;    precisely  as  a  local  his- 
torian   can  inform   us   how   a   section    of  the   earth,   once 
virgin   soil,  was  transmuted   by  time,  civilization,  art,  and 
labor,  into  a  great  city,  with   all   its   noble  and   elevating 


lxviii  INTRODUCTION. 

institutions,  and  also  with  the  means,  temptations,  and 
hiding-places  which  minister  to  other  than  the  innocent, 
pure,  and  honest  proclivities  of  human  nature. 

And  yet  that  Church,  by  the  providential  intervention 
and  overruling  which  limit  the  range  of  the  wrong  and 
folly  of  man,  has  pages  of  its  history,  deeds  and  services 
of  holy  love  and  mercy,  heroisms  of  sanctity  and  piety, 
consummate  examples  of  every  quality  of  nobleness  and 
virtue,  in  grateful  recognition  of  which  civilized  humanity 
will  always  reverently  bow.  But  time  and  circumstances 
and  occasion  ripened  the  era  when  that  church  had  to  yield 
to  the  stern  challenge  of  reformation.  That  process  once 
begun  has  as  yet  found  no  limit  or  end.  Christianity  is 
the  only  religion  ever  known  on  this  earth  that  could  en- 
dure this  process  of  reform.  The  Puritans  thought  they 
had  set  the  model  and  standard  for  the  completion  of  that 
work.  But  they  left  a  doctrinal  creed,  in  part  the  inheri- 
tance from  the  old  ingenuities  of  human  brains,  and  in  part 
a  contribution  of  their  own  sincere  but  bewildered  piety, 
which  has  given  serious  perplexity  and  dismay  to  those 
who  have  come  into  their  inheritance. 

There  are  those  of  their  lineage  in  land,  in  homes,  and 
in  Congregational  churches,  knit  in  close  sympathies  and 
associations  by  the  ancient  platform,  who  still  profess  a 
steadfast  loyalty  to  the  doctrinal  creed  and  symbols  of  the 
Puritans.  A  considerable  portion  of  these  maintain  that 
the  creed  is  an  essential  element  of  the  Puritan  system  of 
church  polity,  and  so  that  they  alone,  excluding  their 
former  brethren  who  are  now  called  Unitarians,  are  entitled 
to  the  name  and  heritage  of  Congregationalists.  There 
will  be  few  who  will  care  to  throw  much  interest  into  this 
claim,  seeing  that  there  are  all  over  this  vast  land  large 
fellowships  of  Christians,  under  different  denominational 
names,  whose  polity  is  substantially  that  of  Congregation- 


INTRODUCTION.  1 


XIX 


alism.  Far  more  importance  is  made  —  by  an  incident  for 
ecclesiastical  history  in  this  passing  year  —  to  attach  to  the 
searching  question  whether  those  who  now  represent  Con- 
gregationalism, as  above  limited,  verily  hold  to  the  old 
Puritan  doctrinal  creed  and  symbols.  Certain  very  nat- 
ural, yet  very  embarrassing  and  perplexing  experiences 
have  brought  this  question  into  restless  discussion  among 
those  whom  it  chiefly  concerns.  In  the  examination  of 
candidates  for  the  Congregational  ministry,  in  the  debates 
of  councils  and  conventions,  and  in  the  published  sermons 
and  books  of  some  of  their  prominent  preachers,  unmis- 
takable tokens  of  heresy,  of  more  or  less  serious  departures 
from  and  bold  denials  of  the  fundamentals  of  the  old  creed, 
have  been  constantly  manifesting  themselves.  The  occa- 
sions have  been  so  frequent  and  of  such  notoriety  in  dis- 
cussion, and  have  been  so  annoyingly  or  mischievously 
played  upon,  that  the  representative  men  and  the  steadfast 
exponents  of  Congregationalism  can  no  longer  feel  that 
they  are  faithful  to  themselves  in  failing  to  face  an  emer- 
gent demand  on  them.  So,  during  this  very  year,  the 
Congregationalists  of  this  country,  in  general  convention, 
provided  for  the  selection  and  constitution  of  a  large  com- 
mittee of  their  most  honored  representative  men,  professors 
of  theology  in  school  and  college,  scholars,  divines  and 
pastors,  charged  with  the  trust  of  reconstructing  or  re- 
adjusting the  terms,  the  phraseology,  and  the  contents  of 
their  denominational  creed.  It  may  be  an  exigent,  but 
it  certainly  is  a  most  perilous  commission,  one  beset  with 
risks  and  apprehensions.  It  may  be  entered  upon  in  har- 
mony, but  with  what  spirit  of  demand  and  concession,  of 
individual  indulgence,  and  of  general  compliance  it  may 
proceed,  and  to  what  issue  it  will  come,  no  human  wisdom 
or  foresight  can  trust  itself  to  forecast.  Nothing  but  a 
sense  of  high  obligation  to  a  constraining  duty  could  have 


Ixx  INTRODUCTION. 

secured  sanction  to  the  measure.  One  who  will  follow  the 
developments  with  only  a  less  degree  of  interest  than  those 
who  are  nearest  to  its  central  responsibility,  can  but  wish 
most  sincerely  that  the  old  Puritan  honesty,  fearlessness, 
and  heartiness  of  purpose  to  be  "  fully  persuaded  in  his 
own  mind  "  may  control  the  action  of  the  committee,  and 
may  set  for  the  belief  of  others  only  the  standard  which 
without  qualification  they  accept  for  themselves. 

And  here  it  may  be  that  very  many  persons  will  real- 
ize a  full  sense  of  the  mischief  which  was  wrought  when, 
for  those  who  must  have  a  creed,  the  Westminster  Sym- 
bol, with  all  its  daring  and  needless  ventures  upon  the 
fields  of  scholastic  divinity,  was  substituted  for  the  so- 
called  "Apostles'  Creed."  This  latter  symbol  is  s6  en- 
gaged with  Divine  personages  and  their  relations,  that  it 
hardly  makes  any  recognition  of  man,  the  human  being,  in 
his  state  and  nature.  It  refers  to  him  by  implication  only, 
as  one  whose  sins  may  be  forgiven,  and  whose  body  will 
rise  from  death.  There  is  nothing  about  his  fall,  his  birth- 
depravity,  his  state  of  ruin,  his  doom,  or  about  the  method 
of  his  deliverance.  But,  taken  in  the  detail  and  sum  of  its 
specifications,  its  definitions  and  its  affirmations,  its  positive 
assertions,  and  its  unargued,  undefended  interpretations  of 
Divine  deeds  and  purposes,  —  what  a  subject  for  mental 
and  spiritual  task-work  is  the  Westminster  Symbol !  It 
was  undoubtedly  intended  that  the  Scripture  references  to 
book,  chapter,  and  verse,  attached  as  "  Proof-Texts "  to 
the  doctrinal  statements  of  the  creed,  should  be  a  fair 
digest  of  the  whole  teachings  of  the  Bible.  We  all  know 
that  such  detached  and  dislocated  sentences  and  passages 
of  the  Book  present  quite  different  impressions  when  read 
by  us  in  their  places  and  interpreted  by  "  the  harmony  of 
the  Scriptures."  So  manifold,  indeed,  are  the  lights  and 
shades  of  the  attributes  and  purposes  of  God,  as  presented 


INTRODUCTION.  lxxi 

in  different  parts  of  the  Bible,  that  sentences  of  an  incon- 
sistent and  even  directly  opposite  tenor  might,  in  very 
many  important  cases,  be  set  against  the  "  Proof-Texts  " 
which  are  cited.  One  or  more  members  of  the  revising 
committee  may  well  be  charged  with  special  attention  to 
this  matter.  And  while  the  patient,  earnest  toil  of  chosen 
divines  is  to  be  given  to  this  work,  how  are  other  classes  of 
the  world's  great  thinkers  and  teachers  engaged  in  their 
different  but  as  earnest  searchings  for  high  and  needful 
truth  about  things  human  and  divine !  What  questions 
crowd  upon  them! — "  Can  we  ascribe  Personality  to  the 
Power  working  in  and  through  the  Universe?  Is  anything 
kriowable  of  God?  Can  any  human  being  trust  him- 
self to  interpret  God's  purposes  and  ways,  or  to  formulate 
propositions  about  him?  Was  the  origin  of  the  human 
race  in  Unity  or  in  Diversity?  Is  man  a  specific  creation,  or 
the  issue  of  development  or  evolution?  Was  a  degree  of 
civilization  or  a  state  of  abject  barbarism  his  first  state  on 
the  earth?  Does  a  law  of  responsibility  apply  to  man,  any 
more  or  other  than  relatively  applies  to  brute  creatures? 
Is  there  ground  or  reason  for  a  belief  in  a  future  life  for 
man?"  These  and  many  other  like  searching  and  fearless 
questions,  ploughing  deep  under  the  roots  and  foundations 
of  all  religious  creeds,  are  tossed  into  the  arena  of  public 
debate.  They  engage  the  thoughts  of  the  profoundest 
philosopher,  and  of  the  artisan,  the  mechanic,  and  the 
husbandman  who  has  an  active  brain.  While  these  ques- 
tions, in  debate  or  in  decision,  run  through  all  the  most 
fresh  and  current  literature  of  the  age,  a  group  of  selected 
scholars  and  divines  are  to  readjust  the  contents  of  the 
Symbol  of  the  Westminster  Assembly  of  Divines,  to  guide 
on  the  religious  believings  of  men  and  women  till  the 
indefinite  time  when  a  like  labor  may  be  needed  and 
repeated.     We  have  been  made    to  understand  how  pro- 


Ixxii  INTRODUCTION. 

foundly,  either  with  full  intelligence  or  with  dull  apprehen- 
sion, the  revision  of  the  English  text  of  the  New  Testament 
has  moved  the  English-speaking  world  of  men  and  women. 
The  proposed  readjustment  of  the  Orthodox  creed  will 
engage  and  stir  a  deeper  anxiety,  and  will  involve  vastly 
more  of  restless  and  passionate  variances  than  have  as  yet 
engaged  public  attention  since  the  circulation  of  the  re- 
vision. To  very  many  persons  who  are  startled,  if  not 
shocked,  by  the  freedom  and  positiveness  with  which  the 
Westminster  Symbol  speaks  of  the  methods,  attributes, 
purposes,  and  decrees  of  God,  this  boldness  touches  upon 
irreverence.  It  has  all  the  confidence  which  appears  in 
the  reports  of  interviewers  who  have  pried  into  the  secrets 
of  great  personages. 

It  may  be  said,  however,  that  those  who  are  put  in  trust 
with  this  hazardous  and  exacting  responsibility  of  read- 
justing the  creed  have  a  much  more  simple  task.  They 
can  plead  that  they  have  nothing  whatever  to  do  with  any 
of  the  radical  and  still  debated  and  unsettled  questions 
raised  by  philosophers  and  men  of  science.  Their  work  is 
wholly  aside  from  these,  and  will  make  no  account  of  them 
whatever.  They  are  to  recast,  qualify,  rectify,  and  amend 
terms,  phrases,  and  propositions  of  the  creed  solely  by 
bringing  it  into  closer  fidelity  to  the  spirit  and  teaching  of 
the  Bible.  The  Bible  is  still  to  them  a  revelation  from 
God,  accredited  for  all  time,  made  more  intelligible  year 
by  year,  but  parting  with  nothing  of  its  sanctity,  its  author- 
ity, its  supreme  sufficiency  for  men  as  a  Divine  oracle. 
Of  course  there  are  those,  steadfast  and  decided  in  what 
are  to  them  convictions,  who  will  be  fully  satisfied  with  this 
position.  There  are  others,  it  remains  to  be  seen  in  what 
proportion  of  those  concerned,  whose  onward-looking  views 
will  be  far  from  approving  it.  It  is  enough  to  say  that  the 
creed  is  committed  to  certain  affirmations  about  the  Bible 


INTRODUCTION.  1 


XXI 11 


as  a  whole,  and  in  the  composition  of  its  parts,  the  doubt- 
ing, qualifying,  and  denying  of  which  enter  into  the  fore- 
most of  the  heresies  in  the  Congregational  and  its  affiliated 
bodies  which  have  induced  the  subjection  of  the  creed  to 
the  process  it  is  now  to  undergo.  The  Bible  —  precious 
beyond  terms  of  all  estimate  as  it  is,  the  crown  and  glory 
of  the  world's  literature,  bedewed  and  endeared  by  the  fond 
piety  of  ages,  more  august  and  revered  for  its  rule  and 
law  than  all  statute-books  —  is  not  to  our  age  and  its  rep- 
resentative scholars  and  divines  what  it  was  to  those  of  the 
age  of  the  Westminster  Assembly.  Prelates  and  scholars 
of  the  English  Church,  divines  and  professors  of  theology 
in  the  Presbyterian  Church,  and  their  peers  and  fellows  in 
all  biblical  learning  in  the  Congregational  body,  —  the  very 
men  set  in  high  places  to  guard  and  defend  the  sanctity 
and  claims  of  the  Bible,  —  have  themselves  reduced  the  old 
estimate  of  it.  The  recent  revision  of  the  text  has  broken 
the  spell  of  that  stark  superstition  which  attached  literal 
inspiration  and  infallibility  even  to  a  translation  of  it.  It 
has  been  admitted,  even  when  not  insisted  upon,  that  where 
at  certain  points  its  contents  touch  the  sphere  of  certified 
secular  history  and  of  positive  science,  it  is  faulted.  The 
human  element,  and  what  is  more,  the  legendary  and  myth- 
ical-fabulous element,  is  allowed  to  have  an  intrusive  place 
in  it,  and  when  this  allowance  is  yielded,  its  application  will 
simply  be  a  question  of  less  or  more,  according  to  individ- 
ual judgments.  Other  allowances  are  made  on  the  score 
of  figurative  and  Oriental  imagery,  and  rectifications  are 
introduced  of  dates  and  authorship  of  parts  of  the  sacred 
volume.  Such  matters  as  these  never  entered  even  into 
the  dreams  of  the  Westminster  divines.  So,  of  course, 
their  creed  was  constructed  not  only  without  deference  to 
them,  but  as  we  may  say  in  defiance  of  them.  And  a  ques- 
tion striking  even  deeper  than  these  must  not  be  slighted. 


lxxiv  INTRODUCTION. 

When  discussions  arise  upon  words  and  sentences  in  the 
New  Testament,  as  for  instance  on  those  which  are  used  in 
arguing  as  to  the  doom  of  woe  and  horror  for  the  vast  major- 
ity of  the  human  race,  the  question  will  not  rest  with  asking 
merely  the  philology  of  the  word  Eternal,  but  will  reach 
to  examining  the  authority,  the  source  of  knowledge,  and 
the  infallibility  of  the  writer  of  the  words.  How  then  can 
the  readjustment  of  the  creed  be  wisely  and  satisfactorily 
attempted  without  carrying  the  process  into  the  modern 
estimate  of  the  Holy  Scriptures?  The  faith  of  millions  in 
the  Bible  is  still  as  their  trust  in  the  sunlight.  But  there 
is  no  occasion  here  for  stating  or  urging  the  grounds  on 
which,  with  multitudes  of  sincere,  thoroughly  informed, 
and  responsible  persons,  its  authority  has  ceased  to  be 
final  on  all  religious  subjects. 

It  is  easy,  in  dismay  or  perplexity,  to  utter  the  protest: 
''If  we  cannot  believe  the  Bible,  where  are  we?  We  are 
all  adrift  concerning  all  that  is  serious  and  solemn  in 
human  life  !  "  To  say  nothing  of  the  fact  that  this  has 
been  and  is  now  the  case  with  the  vast  majority  of  the 
millions  and  millions  of  our  race  on  the  earth,  the  whole 
pertinency  of  the  protest  depends  upon  what  is  meant  by 
belief  in  the  Bible,  and  what  are  the  grounds  of  that  belief. 
It  is  certain  that  one  condition  of  the  validity  of  those 
grounds  of  confidence  for  those  who  share  it  will  be  the 
force  and  fairness  with  which  they  can  commend  them  to 
other  persons.  At  present  the  respective  views  which  each 
of  the  two  parties  to  an  entire  belief  in  the  Bible  seem  to 
take  of  each  other's  position,  as  represented  in  our  current 
literature,  is  as  follows:  The  champion  of  the  Bible  says  to 
the  doubter,  "  Your  pride  of  reason,  your  conceit,  or  your 
unregenerate  heart  leads  you  to  reject  the  most  precious 
gift  of  God  to  men."  The  doubter  replies,  "  You  believe 
because  you  allow  your  wishes   and   desires  to   persuade 


INTRODUCTION.  lxxv 

you,  on  terms  so  easy  and  insufficient  as  to  have  no  weight 
with  others  as  seriously  concerned  as  you  are."  The  issue 
is  momentous  and  intensely  vital  to  the  highest  interests  of 
humanity.  A  candid,  generous,  and  tolerant  spirit,  with 
restraint  of  all  impatient  temper,  and  the  wise  use  of 
means  for  attaining  truth,  are  to  be  the  mediators  on  this 
most  serious  of  all  discussions.  One  of  the  most  impres- 
sive and  bewildering  of  the  real  aspects  of  human  life 
under  its  most  civilized,  refined,  and  favored  conditions  is, 
that  between  those  who  share  the  culture  of  thought,  sci- 
ence, and  wisdom,  between  those  who  meet  courteously  in 
all  social  relations,  and  even  between  those  in  the  nearest 
and  tenderest  sympathies  of  a  common  family  home,  there 
is  this  appalling  difference,  that  some  are  heaven-guided 
in  trust  and  hope  by  a  Holy  Book,  while  others  are  drift- 
ing on  unlighted  seas  without  pilot  or  haven. 

This  matter,  however,  has  found  its  way  into  these  intro- 
ductory pages,  because  of  its  relation  to  issues  which 
divided  here  the  old  Congregational  churches.  The  re- 
pudiated brethren  will  rejoice  at  least  over  their  immunity 
in  the  responsibility  for  the  recasting  of  the  creed. 

It  is  not  to  be  regretted  that  the  piety  of  the  Puritan  type 
and  tone  has  become  extinct  even  here,  where  in  its  heroic 
age  it  planted  what  has  become  to  us  so  privileged  and 
secure  a  heritage.  Its  sincerities  having  weakened,  its 
standards  and  usages  may  well  be  yielded  up.  Its  age  of 
thorough  earnestness  and  conviction  was  short,  hardly 
passing  unreduced  into  a  second  generation.  Even  in  its 
own  most  vitalized  fellowship  its  effects  on  individual  char- 
acter were  softened  or  roughened  by  the  traits  and  tem- 
perament of  its  disciples.  In  Cotton  and  Winthrop,  men 
of  mild  and  gentle  spirit,  with  sweet  restrainings  of  zeal 
and  passion,  we  have  the  most  winning  exhibitions  of  a 
steadfast    fidelity   toned    by    humility    and    kindness,    and 


lxxvi  INTRODUCTION. 

checked  by  a  patient  forbearance.  In  some  of  their  asso- 
ciates and  contemporaries,  men  like  Endicott,  Dudley,  and 
Norton,  austerity  of  creed,  temper,  and  manner  was  not 
offset  or  relieved  by  the  more  gracious  amenities  and 
charities. 

What  is  lamented  over  often,  as  the  decay  of  religion 
and  piety  in  our  times,  is  explained,  reduced,  and  largely 
compensated  by  broader,  more  cheerful,  more  generous 
and  practical  views  of  religion,  and  especially  by  a  more 
unselfish  regard  for  it  as  a  comprehensive  and  universal 
blessing  of  humanity.  Starting  with  the  fundamental  of 
the  old  direful  creed,  that  all  of  our  generations  were  born 
under  a  curse,  with  the  eternal  sentence  already  passed 
upon  them,  it  could  not  be  otherwise  than  that  the  inten- 
sest  religious  interest,  its  supreme  passion,  should  centre  for 
the  individual  upon  his  own  deliverance.  Left  to  its  own 
natural  workings,  that  individual  dread  or  hope  has  mani- 
fested itself  in  ways  sadly  repulsive  to  those  of  generous 
minds.  There  is  something  beyond  measure  odious  in  the 
selfishness  by  which  the  whole  problem  of  the  universe 
has  been  made  for  each  single  individual,  here  or  there,  to 
turn  upon  the  salvation  of  his  own  soul,  whatever  fate 
befalls  the  uncounted  myriads  of  the  human  race.  It 
prompted  the  instinct  like  that  of  a  rush  to  the  long-boat 
from  a  crowded  wreck.  The  image  suggested  is  that  of 
St.  Peter's  ship  floating  in  a  surging  tempest.  And  this 
took  the  place  of  the  Saviour's  all-pitying  love,  and  of  the 
Father's  house  of  many  mansions.  The  approved  Scrip- 
ture method  for  saving  one's  own  soul  is  in  saving  the  soul 
of  some  other  person.  But  the  method  for  personal,  indi- 
vidual salvation  came  to  be  indicated  as  the  avowal  of 
some  sentiment,  or  emotion,  or  inner  experience,  or  assent 
to  a  doctrine,  or  "  accepting  Jesus."  So  that  in  result  it 
could   not   but   appear,   in    all   outward   seeming   at  least, 


INTRODUCTION.  1 


XXV11 


that  persons  not  one  whit  less  devoted  than  others  to  all 
worldly  interests,  gains,  and  rivalries,  nor  at  all  disengaged 
from  the  jealousies  and  frivolities  of  social  life,  were  per- 
suaded to  believe  that  they  had  been  passed  over  the 
awful  chasm  that  divides  perdition  from  salvation,  leaving 
those  humanly  dearest  to  them  on  the  dark  side.  Why  is 
it  that  we  should  assign  to  the  Infinite  Father  a  classifica- 
tion of  souls  so  different  from  what  we  ourselves  acknowl- 
edge when  we  know  that  some  of  the  purest  and  worthiest 
lives  and  characters  are  exemplified  before  us  in  those 
who  had  no  deliverance  through  the  technical  "  Scheme  of 
Salvation"?  An  enlargement  o(  the  idea  of  religion  from 
its  root  to  its  fruitage  was  commended  to  us,  if  we  ought 
not  to  say  forced  upon  us,  in  this  community,  when  the 
judgment  was  spoken  and  unchallenged,  that  in  the  social 
and  business  relations  and  responsibilities  of  life  no  addi- 
tional confidence  was  secured  to  a  man  in  that  he  was 
known  as  a  "  professor,"  or  prominent  in  zeal  and  service 
for  a  sect.  Practical,  generous,  benevolent,  and  unselfish 
religion  is  the  current  coin  among  all  denominations. 

Of  any  object  or  institution  in  this  changing  world  which, 
like  the  First  Church  of  Boston,  has  the  longest  continuing 
history  of  anything  in  it  in  record  and  use,  we  are  naturally 
interested  to  ask  concerning  its  outlook  for  the  future.  In 
scarce  any  place  on  the  earth  could  such  a  question  present 
itself  attended  with  more  uncertain  and  perplexed  condi- 
tions than  in  this  city,  amid  the  rapid  and  complete  trans- 
formations of  all  the  ordinary  securities  and  tokens  of 
permanency.  The  surface  of  all  the  original  territory  has 
been  changed.,  and  there  is  here  more  of  new  land  than  of 
the  old.  The  marts  of  business  have  usurped  the  sites  of 
the  ancient  homesteads,  schools,  and  meeting-houses.  The 
native  population  has  largely  sought  other  places  for  resi- 
dence, and  foreign  peoples   have  crowded  in  here.      The., 


lxxviii  INTRODUCTION. 

costliest  and  newest  church  edifices  —  including  that  of  the 
First  Church,  on  its  fourth  site — now  stand  where,  till 
recently,  the  tidal  waters  of  the  west  bay  flowed  in  from 
Charles  River.  One  or  more  Protestant  churches  of  each 
of  the  denominations  have  become  extinct  after  a  longer 
or  a  shorter  life.  A  statute  of  the  Commonwealth  enjoins 
that  the  records  of  such  extinct  religious  organizations  be 
deposited  with  the  clerk  of  town  or  city,  and  their  history 
for  the  past  must  be  sought  in  his  office ;  though  some  of 
such  churches  had  expired  previous  to  this  enactment. 
The  contingencies  of  the  continuance  and  the  prosperity 
of  the  Protestant  churches  of  all  denominations  in  this  city 
are  peculiar,  and  not  in  every  respect  desirable  or  com- 
mendable. For  a  Roman  Catholic  Church  only  a  popula- 
tion near  it  of  that  faith  is  necessary,  the  parishioners 
having  no  choice  or  privilege  in  selecting  their  pastor,  that 
being  the  prerogative  of  the  bishop,  and  it  is  as  a  func- 
tionary chiefly  that  one  or  another  pastor  serves.  In  a 
Protestant  church  here,  whatever  the  denomination,  indi- 
vidualism, with  its  preferences,  its  likes  and  dislikes,  has 
supreme  sway.  All  depends  upon  the  abilities  and  qual- 
ities of  the  minister  for  the  time  being.  A  church  which 
will  flourish  under  a  strong  and  gifted  minister,  filling  its 
pews  and  enriching  its  treasury,  may  waste  away  under  an 
incompetent  or  unpopular- successor.  If  the  church  be 
conspicuous  and  costly,  its  responsible  officers  will  make 
every  effort  to  reconstruct  and  save  the  society  by  seeking 
for  "  the  right  man."  The  most  thronged  place  of  worship 
at  this  time  in  the  city,  less  than  a  score  of  years  ago,  with 
a  former  edifice  and  under  former  ministers,  could  scarcely 
find  those  willing  to  receive  and  occupy  its  pews  as  a  free 
gift. 

The  objects   of  institutional  religion,  as  represented  in 
churches  and  congregations,  are  three  :  — 


INTRODUCTION.  Lxxix 

I.  The  exercise  of  the  devotional  sentiments  in  offices 
of  worship. 

II.  The  offering  of  religious  and  moral  instruction  and 
exhortation. 

III.  The  opening  and  supplying  and  drawing  from  the 
springs  of  benevolence,  uniting  sympathies,  gifts,  and  ser- 
vices in  all  the  charities  and  agencies  which  minister  to 
human  needs  and  sorrows. 

I.  The  offices  of  devotion  are  prayer,  sacred  music,  and 
readings  from  Scripture.  Any  one  of  the  old  founders  of 
the  First  Church,  if  he  could  appear  within  its  walls  upon 
any  Communion  Sunday  in  fair  weather,  it  is  to  be  inferred 
would  be  more  disturbed  by  the  general  conduct  and 
method  of  the  services,  than  by  anything  he  would  hear 
in  discourse  from  the  present  occupant  of  the  pulpit.  He 
would  have  to  listen  to  portions  of  the  Common  Prayer 
Book,  complemented  by  some  of  his  own  method  of  devo- 
tion, and  though  he  would  not  wholly  miss  his  own  beloved 
style  of  congregational  singing,  the  interposition  of  the 
organ  and  of  the  chantings  of  the  artistic  professional  choir 
would  cause  him  grief.  He  would  see  upon  the  com- 
munion table  the  same  vessels  from  which  he  had  partaken 
in  the  holy  rite,  and  though  there  is  a  chancel  and  a 
place  where  those  who  so  wish  may  kneel  in  receiving  the 
elements,  he  would  rejoice  to  see  that  the  communicants 
retained  their  seats,  and  were  served  by  the  oldest-fashioned 
scriptural  deacons.  Possibly  he  might  be  reconciled  to  the 
storied  windows,  by  observing  that  while  the  richest  of 
them  spread  forth  the  covenant  which  he  himself  had 
signed,  the  others  offered  only  strictly  scriptural  subjects, 
with  no  interminglings  of  apocryphal  saintship. 

The  form  of  service  was  adopted  after  due  deliberation 
as  an  experiment,  subject  at  any  time  to  reconsideration. 


]xxx  INTRODUCTION. 

It  is  preferred  and  warmly  approved  by  some,  quietly  con- 
formed to  by  others,  and  tolerated  by  the  rest,  a  few  being 
not  in  sympathy  with  it. 

II.  The  provision  of  religious  instruction  appropriate  to 
devotional  Sunday  services,  such  as  will  carry  with  it  per- 
suasion, edification,  and  a  constraining  power  for  good  over 
heart  and  life  in  character,  is  where  in  these  passing  years 
the  strain  is  felt  most  anxiously,  most  painfully,  and  with 
a  general  bewilderment  of  thought  and  purpose.  There 
is  a  fundamental  and  irreconcilable  variance  of  judgment 
as  to  what  themes  and  methods  are  or  are  not  appropriate 
to  the  pulpit,  or,  as  we  must  now  add,  the  platform. 
Those  who  charge  themselves  with  the  defence  and  support 
of  Christian  and  other  religious  institutions  cannot  wisely 
or  decently  disregard  the  fact,  that  increasing  numbers  of 
sincere,  intelligent,  and  devout  persons  turn  away  from  the 
preaching  of  all  the  denominations,  whether  of  rigid  or 
liberal  creeds,  as  disappointing,  powerless,  or  without  effi- 
cacy for  ihem.  Only  the  weak  conceit  of  ministers,  which 
is  of  itself  more  than  half  of  the  repelling  and  nullifying 
influence,  can  lead  them  to  find  a  professional  solace  in 
ascribing  this  popular  aversion  and  dissatisfaction  to  the 
fault  of  the  so-called  "  outsiders."  It  is  insiders  too  who 
are  in  the  same  mood  of  mind  and  feeling.  There  are 
persons,  moderate  in  tone  and  judgment,  who  allow  them- 
selves to  affirm  that  even  the  majority  of  those  who  come 
out  of  church  doors,  of  all  denominations,  are  not  firm  and 
thorough  believers  in  the  fundamentals  from  which  the 
preachers  take  their  start  in  discourse ;  that  is,  they  do  not 
believe  them  as  they  believe  that  they  must  eat  food,  in 
order  that  they  may  keep  alive,  as  did  the  Puritans. 

The  essential  and  indispensable  basis  for  all  public  re- 
ligious discoursing  that  shall  be  effective  and  positive  is, 


INTRODUCTION.  ]Xxxi 

that  the  preacher  plant  himself  upon,  start  with,  and  argue 
and  plead  from,  some  truths,  few  or  many,  the  certainty 
and  authority  of  which  are  admitted,  recognized,  unques- 
tioned by  him  and  his  hearers.  He  may  indeed  inform 
them  and  convince  them  of  some  truths  of  which  they  were 
doubtful  or  heedless.  But  these  must  be  deductions  or 
consequences  from  other  truths,  the  certainty  and  authority 
of  which  are  admitted.  Thus  the  statesman  has  a  consti- 
tution for  his  basis,  and  the  judge  in  his  court  has  well- 
defined  and  fortified  statutes  for  his.  What  basis  has  the 
preacher  in  these  days?  It  may  be  answered,  faith  in  a 
divinely  revealed  and  attested  body  of  religious  truth.  But 
what  if  his  hearers  have  not  this  faith,  or  have  it  not  in  the 
form  and  working  which  he  assumes  for  it?  There  are 
multitudes  around  us  ready  to  plead  that  it  is  time  enough 
for  them  to  begin  to  exercise  faith  where  their  knowledge 
stops,  and  that  their  knowledge  conflicts  with  what  some 
preachers  offer  for  faith.  Heretofore  it  has  been  the  cus- 
tom for  preachers  to  assume  certain  tenets  of  a  creed,  and 
then  to  force  into  accordance  with  them  the  phenomena  of 
nature,  the  proved  facts  of  science,  experience,  and  history, 
and  all  the  rebellings  of  the  most  sincere  and  trustworthy 
exercises  of  the  human  mind  and  heart.  For  instance,  it 
was  for  ages  preached  and  widely  believed  that  death  was 
introduced  upon  this  globe  in  consequence  of  Adam's  sin. 
But  when  the  remains  of  animals  that  had  perished  before 
the  era  of  humanity  were  brought  to  light,  the  Orthodox 
geological  professor  answered,  "  As  it  was  foreseen  and 
foreordained  that  Adam  would  sin  and  die,  the  death  of 
animals  was  provided  for  by  anticipation." 

But  are  there  any,  and  if  any,  what  facts  of  common, 
admitted,  unquestioned  truth  and  authority,  alive  and 
throbbing  with  power  for  appeal,  command,  warning,  and 
counsel,  which  are  believed  in  and  admitted,  felt  with  awe 


lxxxii  INTRODUCTION. 

and  solemnity  in  the  very  depths  of  consciousness,  by 
preachers  and  those  whom  they  address?  Yes.  Such 
truths  are  the  mysteries,  the  sanctities,  and  the  moralities 
of  human  life  on  the  earth.  These  verities,  with  invaluable 
and  inexhaustible  helps  to  illustrate  them,  to  give  them 
persuasion  and  experimental  power,  drawn  from  the  Bible 
and  the  Christian  Gospel,  are  the  sufficient  furnishings  of 
theme  and  material  for  the  preacher,  if  he  has  in  himself 
the  gifts  and  power  to  use  them.  With  such  facts,  with 
such  authority  and  uses  for  preacher  and  hearer,  there  is 
no  ground  of  fear  for  the  dying  out  of  institutional  religion. 
When  we  consider  to  what  dismal  droning,  drivelling,  and 
inanity  millions  of  many  generations  have  patiently  listened 
as  preaching,  may  we  not  believe  that  there  is  before  us  a 
nobler  dispensation  of  it,  though  it  may  still  bear,  as  with 
Paul,  for  one  of  its  epithets,  that  of  "  foolishness  "? 

In  this  universe  of  wisdom  and  marvel,  in  this  life  of 
dread  and  mystery,  there  is  no  reason  why  a  single  vol- 
ume, however  precious,  should  stand  for  the  whole  ma- 
terial, substance,  and  authority  of  religion.  The  time  has 
come  for  protesting,  not  against  the  reverent  and  grateful 
precedency  of  the  Bible,  but  against  the  idolatrous  and 
indiscriminate  use  of  its  contents,  as  the  sole  basis  and 
citadel  of  institutional  religion.  No  pulpit  is  consecrated 
unless  the  Bible  lies  upon  it;  but  religion  is  broader  and 
fuller  than  its  pages. 

III.  The  third  leading  and  inclusive  object  of  religious  in- 
stitutions among  us  now  is  what  is  aptly  defined  as  "church 
work."  And  in  its  present  scope  and  method  it  may  be 
called  so  modern  as  to  be  dated  in  our  own  time.  We 
may  well  rejoice  that  in  the  distracting  discussions  about 
beliefs  and  philosophies  in  religion  a  diversion  has  been 
provided  to  engage  hearts  and  hands  to  the  relief  of  brains 


INTRODUCTION.  Ixxxiii 

and  fancies.  Those  who  live  in  large  cities  in  these  days, 
especially  in  this  our  own  home,  may  well  find  a  theme  for 
profound  and  grateful  thought,  as  they  observe  even  the 
minute  classification  and  distribution  of  the  various  ills  and 
afflictions  of  humanity,  as  represented  in  our  asylums, 
refuges,  and  charitable  institutions,  all,  with  but  two  or 
three  exceptions,  monuments  of  private  benevolence,  not 
provided  for  or  maintained  by  the  municipal  treasury. 
The  classification  is  a  broad  and  a  specific  one.  It  in- 
cludes homes  and  helps  for  old  men,  old  women,  orphans, 
children,  and  infants  ;  for  white  and  colored  ;  for  the  infirm 
and  for  the  superannuated  ;  for  those  whose  maladies  are  of 
the  brain,  the  heart,  the  lungs,  the  limbs,  the  eye,  and  the 
ear;  the  curable  and  the  incurable;  the  idiotic  and  the 
feeble-minded ;  for  those  who  can  be  mended  by  ready 
skill,  and  those  who  need  the  science  of  the  most  ad- 
vanced training  and  to  be  wrought  upon  in  the  oblivion 
of  their  senses.  Viewed  in  the  distribution  and  in  the 
sum  of  their  objects,  one  may  indeed  gather,  from  con- 
templating these  institutions,  a  profoundly  pathetic  im- 
pression of  the  variety  of  the  inflictions  of  woe  and  sorrow. 
And  then  his  relief  must  be  found  in  taking  a  closer  second 
gaze  upon  them.  All  these  institutions  have  about  them 
the  freshness  of  newness  in  structure  and  appointments. 
There  is  no  sign  of  antiquity  upon  them.  Some  of  them, 
indeed,  are  reconstructions  simply  for  enlargement.  The 
date  of  every  one  of  them  may  be  found  within  the  records 
of  this  century.  Over  the  gateways  of  most  of  them  might 
be  inscribed  the  words  read  over  the  entrance  to  an  old 
refuge  in  the  city  of  Berne,  "  CHRISTO  in  PAUPERIBUS." 
Over  all  of  them  in  their  groups  might  be  repeated  the 
inspiring  and  soothing  Gospel:  "  The  Spirit  of  the  Lord 
is  upon  me,  because  he  hath  anointed  me  to  preach  the 
Gospel  to  the  poor;   he  hath  sent  me  to  heal  the  broken- 


lxxxiv  INTRODUCTION. 

hearted,  to  preach  deliverance  to  the  captives,  and  recover- 
ing of  sight  to  the  blind ;  to  set  at  liberty  them  that  are 
bruised  ;   to  preach  the  acceptable  year  of  the  Lord." 

What  agency  has  the  Church  of  Christ  in  Boston  had  in 
all  these  institutions  and  offices  of  benevolence  and  mercy? 
The  church  invented  Sunday  and  also  the  contribution-box. 
There  was  force  in  the  words  of  a  faithful  First  Church 
servitor,  when,  after  carrying  that  wooden  pleader  through 
the  aisles  twice  in  one  day,  he  said,  "  I  think  after  this  I 
may  keep  my  seat,  for  the  box  ought  to  know  its  own  way 
round."  The  early  Boston  churches  supported  their  min- 
isters by  a  weekly  voluntary  contribution,  an  eye  being 
had  to  occasional  increase  of  the  contents  by  the  gifts  of 
strangers  present  at  the  worship.  Saving  a  few  instances 
in  which  sufferers  by  a  conflagration  were  aided  in  the 
same  way,  the  first  special  collections  in  the  churches  were 
made  for  the  redemption  of  white  captives  carried  by  the 
Indians  into  Canada,  when  they  found  this  use  of  their 
prisoners  more  profitable  than  tomahawking  them.  Occa- 
sionally a  member  of  a  congregation  enslaved  by  Barbary 
pirates  was  redeemed  by  the  same  method  of  raising  his 
ransom.  Not  very  rarely  too  one  or  more  impoverished 
persons  in  the  flock,  who  had  known  better  days,  were  thus 
tenderly  cared  for.  Any  one  whose  poverty  and  want  were 
the  issues  of  laziness  and  thriftlessness  was  ready  to  com- 
pound by  being  left  by  the  church  without  a  reckoning. 

Our  numerous  permanent  benevolent  institutions  have 
been  endowed  by  bequests  of  the  rich,  and  some  of  them 
could  perpetuate  their  agency  without  any  further  gifts. 
It  is  to  be  believed  that  these  splendid  endowments  may 
for  the  most  part  be  accredited  to  the  training  and  influ- 
ence which  their  donors  received  from  the  church.  It 
would  indeed  be  a  grievous  reproach  to  the  church  —  one, 
however,  not  likely  to  befall  it  —  if  the  spirit  of  generosity 


INTRODUCTION.  lxxXV 

and  sympathy  quickened  without  its  doors  should  organize 
itself  into  a  practical  religion  of  good  works.  The  church 
has  anticipated  this  barely  conceivable  possibility.  The 
churches  as  property  are  exempted  from  civic  taxation. 
It  is  on  the  assumption  that  they  purify  and  neutralize 
some  of  the  sources  of  evil  and  feed  the  springs  of  benev- 
olence. There  are  only  two  methods  of  ministering  to  a 
world  of  wretchedness,  —  by  municipal  tax  and  by  the  vol- 
untary gifts  and  services  of  the  generous  and  unselfish. 
The  "  such  as  I  have  "  is  often  of  more  service  than  would 
be  a  gift  of  money.  And  the  demands  upon  all  the  forms 
and  methods  of  helpful  service  steadily  increase  with  civili- 
zation as  well  as  with  population.  The  familiar  text  needs 
an  addition  to  it,  thus,  "  The  poor  ye  shall  always  have 
with  you,"  and  more  of  them. 

It  is  a  noticeable  fact,  likewise,  that  the  municipal  treas- 
ury has  been  steadily  relieved  of  what  would  have  been 
its  burdens  were  it  not  for  church  and  other  outside  volun- 
tary benevolence.  If  the  sum  of  all  the  annual  disburse- 
ments by  the  treasurers  of  our  societies  and  the  distributions 
from  churches  were  added  to  the  assessors'  roll,  proposed 
luxurious  public  improvements  would  have  long  to  wait. 
It  is  a  noteworthy  and  suggestive  fact,  that  while  we,  for 
our  public  improvements,  are  transferring  to  posterity  a 
burden  of  debt,  we  are  relieving  them  of  the  demands  on 
their  benevolence  by  the  lavish  endowment  of  charitable 
institutions.  This  assumption  of  the  relieving  work  once 
performed  by  the  town  of  Boston,  and  that  would  other- 
wise now  fall  upon  the  city,  proceeds  upon  the  double 
conviction  that  such  public  largesses  are  wasteful  and  mis- 
chievous, while  agencies  into  which  religion  enters  are 
wiser,  kindlier,  and  more  effective.  The  first  experience 
by  which  the  need  and  desire  for  some  other  than  muni- 
cipal provision  in  this  and  other  towns  and  cities  of  the 


lxxxvi  INTRODUCTION. 

Commonwealth  manifested  themselves,  was  when  our  com- 
fortable and  not  large  asylums,  provided  for  the  relief  of 
such  of  our  own  native  population  as  had  known  better 
days,  "  the  worthy  poor  "  and  the  unfortunate,  became 
crowded  with  the  refuse  of  foreign  countries.  Associa- 
tion with  these  new-comers  was  felt  to  be  a  bitter  aggra- 
vation of  previous  misfortunes.  Ever  since  there  have 
been  a  purpose  and  efforts  for  a  more  tender  and  Chris- 
tian oversight  and  help  of  our  own  dependent  people, 
while  great  State  asylums  have  been  provided  for  other 
classes  of  the  helpless.  Municipal  institutions  and  over- 
sight cannot,  as  a  general  rule,  reach  to  such  cases,  or  offer 
such  ministrations  as  come  more  appropriately  under 
the  charge  of  religious  methods  and  sympathies.  Police 
watchfulness  is  naturally  more  devoted  to  the  exposure  of 
fraud  and  imposture  than  to  searching  for  obscure  and  un- 
obtrusive sufferers.  The  only  religious  recognition  which 
the  Roman  Catholic  priesthood  here  make  of  their  Prot- 
estant brethren  is  to  regard  them  as  available  for  help 
in  supporting  the  hospitals  and  refuges  which  are  under 
their  own  special  charge. 

The  earnest  and  generous  interest  manifested  by  relig- 
ious organizations  in  recent  years,  in  the  manifold  direc- 
tions of  active  benevolent  effort  and  helpful  service,  is  all 
the  more  observable  under  a  special  view  of  it  just  at  this 
time.  The  pledged  responsibility  for  the  support  of  relig- 
ious institutions,  costly  churches,  and  the  care  of  them,  and 
the  provisions  made  for  music,  rests  with  a  minority  of  the 
people,  even  of  those  in  established  households.  Being 
found  in  their  places  in  the  churches,  it  is  but  natural  that 
they  should  be  addressed  by  and  be  expected  to  respond 
to  all  appeals  for  funds,  meetings,  supplies,  and  personal 
services  in  all  "  church  work."  It  would  not  be  strange, 
indeed,   if  among  the   many   reasons  which  have   thinned 


INTRODUCTION.  Ixxxvii 

attendance  upon  the  churches,  has  been  a  care  to  be  secured 
from  the  incessant  demands  made  there  on  the  purse  and 
on  personal  service  in  committee  or  as  visitors.  Though 
money,  which  "  answereth  all  things,"  and  which  is  the  sole 
agency  of  municipal  benevolence,  enters  largely  into  the 
means  and  methods  of  religious  ministrations  to  the  needy, 
the  depressed,  and  the  suffering,  it  is  by  no  means  the 
only,  and  one  is  even  tempted  to  say  not  always  the 
most  serviceable  and  effective,  sympathetic  and  helpful 
service  engaged  by  religion  in  "  church  work."  Visits  to 
homes,  provision  for  neglected  children  in  them,  nursing, 
encouragement,  helping  out  exertions  which  have  been 
aroused  after  hope  and  effort  had  been  given  over,  training 
and  education  for  useful  employments,  —  these  are  means 
of  which  the  difference  between  the  entire  neglect  of  them 
and  the  faithful,  earnest  use  of  them  will  appear  in  any 
community  in  facts  and  aspects  obvious  to  the  careful  eye. 
The  rejuvenation  of  the  Thanksgiving  festival  and  the  re- 
vival of  the  observance  of  Christmas  and  Easter  are  to  be 
referred  in  large  measure,  not  so  much  to  any  renewal  of 
reverence  and  religious  zeal  in  our  community,  as  to  kindly 
sentiments  engaged  through  them  to  send  relief  and  glee 
and  happiness  into  places  and  lots  which  would  otherwise 
lack  them. 

Of  course  "  there  are  spots  in  the  Feasts  of  Charity." 
Religious  visitors  will  find  here  and  there  hypocrites  and 
pretenders  who  will  assume  some  odious  guises ;  and  the 
number  of  such  cases  may  be  matched  by  those  in  which 
help  and  sympathy  may  be  made  contingent  upon  some 
poor  sectarian  compliance.  But  wisdom  and  shrewdness 
will  detect  imposture,  and  whatever  capital  sectarianism 
may  gain  by  dole  and  pledge  will  not  reward  any  rivalry 
to  obtain  it. 

The  closing  pages  of  the  following  history  will  indicate, 


lxxxviii  INTRODUCTION. 

modestly  only,  as  is  becoming,  the  methods  and  the  ear- 
nestness with  which  the  First  Church  in  Boston  assumes 
its  share  in  a  work  distributed  among  many  folds  with 
many  names. 

Supposing  that  corporate  religious  institutions  in  this 
community,  like  that  of  the  First  Church,  continue  their 
historical  existence,  it  will  probably  be  only  after  the  lapse 
of  considerable  periods  of  time  that  their  history  will  be 
reviewed.  Present  experiences  and  expected  changes  in 
the  years  soon  to  come  will,  doubtless,  introduce  wholly  new 
conditions  in  the  support,  relations,  and  administration  of 
these  institutions.  Regrets  and  censures  have  been  freely 
expressed  among  us  at  the  cost,  the  extravagant  outlay, 
lavished  upon  some  of  our  newest  church  edifices,  built 
as  substitutes  for  far  less  expensive  ones  on  former  sites. 
But  it  may  be  that  a  compensating  benefit  will,  in  a  meas- 
ure, if  not  wholly,  offset  the  temporary  evils  of  this  lavish 
outlay.  There  has  recently  been  manifested  a  strong  and 
healthful  discontent  under  the  burden  of  "  church  debts," 
and  a  conviction  that  temples  dedicated  to  God  should  not 
be  mortgaged  to  men.  This  feeling  has  prompted  the  re- 
moval of  such  indebtedness.  The  costliest  of  these  new 
edifices  are  now  free  of  such  pecuniary  incumbrance.  As 
pieces  of  property  the  ownership  of  them  is  divided 
between  the  corporate  body  and  the  pew  proprietors. 
They  have  thus  a  pledge  of  perpetuity.  Their  value,  their 
solidity  and  beauty,  their  conveniences  and  adaptations, 
make  them  a  legacy  to  posterity  to  be  used  under  a  sense 
of  gratitude  to  the  givers,  and  with  a  consequent  respon- 
sibility for  turning  them  to  the  best  account. 


HISTORY 


OF  THE 


FIRST  CHURCH    IN   BOSTON. 


T 


CHAPTER    I. 
1630-1632. 

JOHN   WILSON. 

Origin   and    Foundation   of    First   Church    in    Boston.  —  Worship, 
Discipline,  and  Government. 

HE  history  of  First  Church  in  Boston  begins 
with  the  occupation  of  Charlestown  by  the 
English  colonists  under  Winthrop.  It  was  there 
that  the  founders  of  our  church  signed  the  covenant 
and  became  a  body  of  worshippers.  The  Arbella, 
the  vessel  in  which  they  crossed  the  ocean,  put  into 
Salem  harbor  the  12th  day  of  June,  1630,  and 
"  went  to  Mattachusetts "  the  1 7th  of  the  month. 
After  exploring  the  latter  neighborhood,  she  returned 
to  Salem  the  next  day  but  one,  and,  joined  by  the 
rest  of  the  fleet,  again  set  sail,  and  came  to  anchor  in 
Charlton  harbor,  as  Winthrop  calls  it,  early  in  July. 
They  found  that  other  Englishmen  had  visited  the 
spot  before  them.  The  Sprague  brothers,  Ralph, 
Richard,  and  William,  together  with  others,  had 
previously  made   their  way  to  the   place,  through 


2  FIRST    CHURCH    IN    BOSTON.  [1630-32. 

the  woods,  from  Salem,  in  the  summer  of  1629.  At 
that  time  the  town  records  describe  it  as  "  a  neck  of 
land,  generally  full  of  stately  timber,  and  the  coun- 
try round  about  an  uncouth  wilderness."  But  the 
Spragues  found  that  they  too  had  been  preceded  by 
one  Thomas  Walford,  a  smith,  who  with  his  family 
was  the  first  white  settler  in  the  place.  Shortly 
before  the  arrival  of  Winthrop,  and  in  order  to 
prepare  for  that  event,  one  Thomas  Graves,  "  an 
experienced  engineer,"  had  come  from  Salem,  and 
built  a  house  called  the  Great  House.  This  was 
a  two-storied  wooden  block  structure,  the  lower 
part  used  for  storage  purposes,  and  the  upper  story 
for  civil,  and  if  the  weather  was  so  unpleasant 
as  to  prevent  worship  out  of  doors,  for  religious, 
meetings. 

Our  pioneers  came  poorly  prepared  to  contend 
with  the  hardships  of  their  new  situation.  They  had 
brought  over  small  provision  with  them,  trusting  to 
a  report  that  they  would  find  plenty  on  their  arrival 
in  the  new  country;  and  what  they  had  was  badly 
damaged  by  the  voyage.  Their  means  of  shelter 
were  poor,  and  the  long  confinement  on  shipboard 
had  made  many  of  them  diseased.  "  And  although 
the  people  were  loving  and  pitiful,"  says  the  old 
record,  "  yet  the  sickness  did  so  prevail,  that  the 
whole  were  not  able  to  tend  the  sick  as  they  should 
be  tended,  upon  which  many  perished  and  died  and 
were  buried  about  the  Town  Hill."  To  meet  the 
scarcity   of    provisions,   the    Governor    despatched 


1630-32.]  JOHN    WILSON.  3 

Captain  Pearce  to  the  coast  of  Ireland  in  quest  of  a 
fresh  supply.  It  must  have  been  that  that  country 
was  thought  to  be  nearer  than  any  other,  otherwise 
there  would  seem  to  be  some  reason  for  thinking: 
with  Cotton  Mather,  that  perhaps  there  were  other 
places  more  overflowing  with  milk  and  honey,  to 
which  it  would  have  been  wiser  to  send.  However, 
as  afterwards  appears,  the  errand  proved  fruitful  of 
success. 

In  spite  of  these  adversities  —  we  might  rather 
say  because  of  them  —  the  people  hurried  on  the 
organization  of  the  church.  The  30th  of  July  was 
set  apart  as  a  day  of  fasting  and  prayer,  and  after 
solemn  religious  exercises,  Governor  Winthrop, 
Deputy-Governor  Dudley,  Mr.  Isaac  Johnson,  and 
Mr.  John  Wilson  subscribed  the  following  church 
covenant,  the  same  which  is  continued  with  us  to- 
day :  — 

"  In  the  Name  of  our  Lord  Jesus  Christ,  &  in  Obedience 
to  His  holy  will  &  Divine  Ordinaunce. 

"  Wee  whose  names  are  herevnder  written,  being  by  His 
most  wise,  &  good  Providence  brought  together  into  this 
part  of  America  in  the  Bay  of  Masachusetts,  &  desirous 
to  vnite  ourselves  into  one  Congregation,  or  Church,  vnder 
the  Lord  Jesus  Christ  our  Head,  in  such  sort  as  becometh 
all  those  whom  He  hath  Redeemed,  &  Sanctifyed  to  Him- 
selfe,  do  hereby  solemnly,  &  religiously  (as  in  His  most  holy 
Proesence)  Promisse,  &  bind  orselves,  to  walke  in  all  our 
wayes  according  to  the  Rule  of  the  Gospell,  &  in  all  sin- 
cere Conformity  to  His  holy  Ordinaunces,  &  in  mutuall 
love,  &  respect  each  to  other,  so  neere  as  God  shall  give 
vs  grace." 


4  FIRST    CHURCH    IN    BOSTON.  [1630-32. 

Of  the  first  four  signers  of  this  covenant  an  ex- 
tended account  is  unnecessary.  Their  history  is 
bound  up  with  that  of  the  Commonwealth.  John 
Winthrop,  the  first  Governor,  and  the  first  signer 
of  the  church  covenant,  was  of  good  family,  and  en- 
joyed what  was  then  regarded  as  a  large  income, 
amounting  to  six  or  seven  hundred  pounds  a  year. 
He  was  bred  a  lawyer,  and  was  some  forty-three 
years  of  age  when  he  came  from  England.  Thomas 
Dudley  was  first  Deputy-Governor,  and  afterwards 
for  four  years  Governor  of  the  colony.  In  early 
life,  after  receiving  a  good  legal  education,  Dudley 
served  for  a  short  time  as  captain  of  English  soldiers 
under  Queen  Elizabeth  in  the  army  of  Henry  IV. 
of  France.  Subsequently  he  managed  with  great 
prudence  the  large  estates  of  the  Earl  of  Lincoln. 
He  was  fifty-three  years  of  age  when  he  came  to  this 
country.  Isaac  Johnson  was  a  gentleman  by  birth 
and  of  fortune,  and  had  married  a  daughter  of  the 
Earl  of  Lincoln.  The  sad  death  of  the  Lady 
Arbella,  followed  shortly  after  by  that  of  her  grief- 
stricken  husband,1  was  the  first  shadow  which  spread 
a  gloom  over  the  colony. 

The  Rev.  John  Wilson,  the  first  pastor  of  the 
church,  was  born  and  bred  in  clerical  atmosphere, 
and,  had  it  not  been  for  his  non-conformity,  would 
doubtless  have  held  some  high  position  in  the  Church 

1  September  30,  1630,  about  one  month  after  his  wife.  "He  was  a  holy 
man,  and  wise ;  and  died  in  sweet  peace,  leaving  some  part  of  his  substance 
to  the  colony." —  Winthrop's  Journal. 


^*.ir*v&«/W 


1630-32.]  JOHN    WILSON.  5 

of  England,  as  did  his  immediate  ancestors.  But,  like 
other  strong  and  scrupulous  characters  of  the  period, 
he  preferred  a  life  in  the  wilderness  to  the  enjoyment 
of  clerical  preferment  at  the  sacrifice  of  his  religious 
convictions.  He  shares  the  epithet,  affixed  by  Cot- 
ton Mather  to  the  first  four  ministers  of  our  church, 
of  "  Johannes  in  eremo."  Of  his  immediate  ances- 
tors, his  grandfather,  "  William  Wilson,  late  of  Wells- 
bourne  in  the  co.  of  Lincoln,  Gentleman,  departed 
this  life  within  the  Castle  of  Windsor  in  the  yeare 
of  our  Lord  1587,  the  27  Day  of  August,  and  lyeth 
buried  in  this  place."  (Tombstone  in  the  chapel  of 
Windsor  Castle.)  W^ellsbourne  is  not  far  from  Lincoln 
and  Boston,  and  this  fact  indicates  some  special  tie 
among  the  early  settlers  who  came  from  Lincolnshire. 

His  father,  William  Wilson,  D.D.,  of  Merton  Col- 
lege, Oxford,  Prebendary  of  Rochester,  Rector  of 
Cliffe,  Chancellor  of  St.  Paul's,  and  Canon  of  his 
King's  Majesty's  free  chapel  of  St.  George,  within 
his  castle  of  Windsor,  where  he  lies  buried,  died 
May  15,  16 1 5,  aged  seventy-three  years. 

John  Wilson,1  our  minister,  was  born  at  Windsor 
in  1588.  His  mother  was  Isabel  Woodhal,  niece  of 
Edmund  Grindal,  the  celebrated  Puritan  Archbishop 
of  Canterbury.  He  was  educated  at  Eton  and 
King's  College,  Cambridge,  and  married  Elizabeth, 
daughter  of  Sir  John   Mansfield. 

1  His  life  is  described  in  a  later  chapter  (see  Chap.  III.).  This  little 
sketch  of  his  family  and  antecedents  was  partly  furnished  by  Mr.  Thomas 
Minns,  a  descendant  of  Wilson. 


6  FIRST    CHURCH    IN    BOSTON.  [1630-32. 

Dr.  Edmund  Wilson,  brother  of  Rev.  John  Wilson, 
died  in  England  soon  after  the  arrival  in  this  coun- 
try, leaving  ^"iooo  to  the  infant  colony.1 

Mrs.  Wilson,  the  pastor's  wife,  died  June  6,  1660. 

"  On  the  1st  of  August,  Increase  Nowell  and  four 
others  united  with  the  church  and  signed  the  cove- 
nant, and  soon  the  number  amounted  to  sixty-four 
men  and  half  as  many  women." 

From  the  very  start  religion  was  uppermost  in  the 
minds  of  the  colonists.  Religion  planted  the  colony. 
When  the  first  General  Court  was  held  on  the  23d 
of  August,  before  any  measures  had  been  taken  to 
provide  for  support  or  shelter,  the  first  topic  of  dis- 
cussion was,  "  How  shall  the  ministers  be  main- 
tained ? "  And  it  was  ordered  that  houses  be  built 
for  them  with  convenient  speed  at  the  public  charge, 
and  salaries  provided  at  £30  for  Mr.  Phillips  of 
Watertown,  and  ^"20  for  Mr.  Wilson  of  Boston  till 
his  wife  come  over.  Sir  Richard  Saltonstall  under- 
took to  see  the  former  part  of  this  order  carried 
out  for  Mr.  Phillips,  and  the  Governor  for  Mr. 
Wilson. 

"  On  the  27th  of  August  another  fast  was  ob- 
served, and  the  church  duly  organized  by  the  appoint- 
ment of  the  proper  officers."  The  list  of  regularly 
appointed  church  officers  at  this  date  included  pas- 
tors, teachers,  ruling  elders,  deacons,  and  sometimes 

1  Mr.  Wilson  made  a  second  and  last  voyage  to  England  in  1634,  partly 
to  secure  this  legacy;  and  returned  in  1635,  ^is  time  with  his  wife  and 
family.  His  first  voyage  in  1631  was  unsuccessful  in  the  special  object 
sought  for.     See  infra,  9. 


1630-32.]  JOHN    WILSON.  7 

deaconesses  or  widows.  The  functions  of  the  widows, 
as  laid  down  by  a  quaint  writer,  were  "to  show  mercie 
with  chearfulnesse  and  to  minister  to  the  sick  and 
poore  brethren."  In  another  place  the  writer  adds, 
"  No  church  there  [meaning  Boston]  hath  a  widow 
as  far  as  I  know ; "  an  observation  which  we  must  be 
careful  not  to  construe  too  literally.  The  distinc- 
tion between  pastor  and  teacher  is  somewhat  nice.1 
The  same  writer  says:  "  It  is  the  duty  of  the  pastor 
to  exhort  and  besides  to  rule  ;  the  teacher  to  instruct 
in  knowledge  and  likewise  to  rule."  The  elders  were 
the  Levites,  or  governing  officers  of  the  church,  and 
the  deacons  performed  the  same  duties  as  they  do 
to-day,  viz.  received  the  contributions  and  accounted 
for  the  same. 

The  following  were  duly  qualified  :  John  Wilson 
as  teacher;  Increase  No  well,  ruling  elder;  William 
Gager  and  William  Aspinwall,  deacons.  Gager 
died  September  20,  1630,  a  few  days  after  his 
appointment.  In  the  case  of  Mr.  Wilson  it  was 
expressly  understood  that  the  ceremony  should 
have  no  effect  on  his  previous  ordination  by  the 
bishop  in  England. 

1  Palfrey,  in  his  chapter  on  "  Primitive  Institutions  and  Customs  of  New 
England,"  says  :  "  A  church  fully  furnished  had  a  pastor  and  a  teacher  whose 
duty  it  was  to  preach  and  administer  the  ordinances,  the  distinctive  function 
of  the  former  being  private  and  public  exhortation,  of  the  latter  doctrinal 
and  scriptural  explanation.''  The  reading  of  the  Bible,  or  dumb  reading,  as 
it  was  called,  was  not  generally  approved,  but  thought  to  be  too  much  in 
conformity  with  the  Church  of  England  practice,  hence  one  of  the  functions 
of  the  teacher,  viz.  scriptural  explanation  or  expounding,  as  it  was  called. 
—  History  of  New  England,  ed.  i860,  Vol.  II.  37,  42.  See  also  History  of 
Second  Church  in  Boston,  note  to  22. 


8  FIRST   CHURCH    IN    BOSTON.  [1630-32. 

We  now  find  the  church  fairly  organized,  the 
minister  provided  for,  and  nothing  wanting  but 
a  place  of  worship.  "  The  first  meeting-place  of 
the  congregation  was  in  the  umbrage  of  a  large 
tree." 

In  the  month  of  August  many  of  the  colonists 
removed  across  the  river  to  Boston  ;  and  soon  a 
majority  of  the  inhabitants  of  Charlestown,  includ- 
ing the  Governor,  had  made  the  change.  "  The 
principal  cause  which  led  to  this  removal  was  the 
want  of  running  springs  of  water.  The  notion  pre- 
vailed that  no  water  was  good  for  a  town  but  run- 
ning springs ;  and  they  were  at  that  time  acquainted 
with  but  one  spring  in  Charlestown,"  which  was  on 
the  margin  of  the  river,  in  the  sand,  and  when  the 
tide  was  high  could  not  be  come  at,  and  at  other 
times  was  very  brackish.  Mr.  William  Blaxton,  the 
first  white  inhabitant  of  Boston,  first  called  the 
attention  of  the  Governor  to  the  existence  of  a  pure 
spring  of  water  on  his  side  of  the  river.  This  in- 
formation, combined  with  the  increasing  sickness, 
induced  the  Governor  to  make  the  change.  From 
this  period  up  to  the  time  of  separation,  the  people 
of  Charlestown  were  obliged  to  cross  the  river  to 
attend  meetings,  —  an  operation,  in  the  winter  time  at 
least,  involving  much  hazard.  Provisions  had  now 
become  very  scarce,  and  had  it  not  been  for  the 
timely  arrival  of  Captain  Pearce  with  an  abundant 
supply,  they  would  have  had  hard  work  to  keep 
alive. 


1630-32]  JOHN   WILSON.  9 

"The  people  were  compelled  to  live  upon  clams  and 
muscles,  ground  nuts  and  acorns,  and  these  were  obtained 
with  much  difficulty  in  the  winter  time,  and  upon  these 
accounts  they  became  much  tired  and  discouraged,  espe- 
cially when  they  heard  that  the  Governor  had  his  last  batch 
of  bread  in  the  oven.  And  many  were  the  fears  of  the  peo- 
ple that  Mr.  Pearce,  who  was  sent  to  Ireland  to  fetch  pro- 
visions, was  cast  away  or  taken  by  pirates ;  but  God,  who 
delights  to  appear  in  greatest  straits,  did  work  marvellously 
at  this  time,  for  before  the  very  day  appointed  to  seek  the 
Lord  by  fasting  and  prayer,  about  the  month  of  February 
or  March,  in  comes  Mr.  Pearce,  laden  with  provisions; 
upon  which  occasion  the  day  of  fast  was  changed  and 
ordered  to  be  kept  as  a  day  of  thanksgiving." 

This  was  on  the  2 2d  of  February  (O.S.).1  The 
provisions  were  distributed  among  the  people  in 
proportion  to  their  necessities.  To  show  wrhat  a 
good  face  they  kept  under  all  their  trials,  we  are 
told  that  a  man,  "inviting  his  Friends  to  a  dish  of 
Clams,  at  the  Table  gave  thanks  to  Heaven,  who 
had  given  them  to  suck  the  abundance  of  the  Seas, 
and  of  the  Treasures  hid  in  the  Sands." 

In  March,  1631,  Mr.  Wilson  went  to  England 
to  bring  his  wife.  Before  embarking,  "  Mr.  Cod- 
dington  [afterwards  for  many  years  Governor  of 
Rhode  Island]  and  Mr.  Wilson,  and  divers  of  the 
congregation,  met  at  the  Governor's,  and  there  Mr. 
Wilson,  praying  and  exhorting  the  congregation  to 

1  In  quoting  from  old  records  no  attempt  has  been  made  to  alter  the  date 
from  Old  to  New  Style.  The  simple  process  of  adjustment  is  this  :  "  To  change 
from  Old  to  New,  add  ten  days  to  any  date  from  1600  to  1700,  and  eleven 
days  to  a  date  from  1700  to  September  14,  1752." 


IO  FIRST   CHURCH    IN    BOSTON.  [1630-32. 

love,  etc.,  commended  to  them  the  exercise  of  proph- 
ecy in  his  absence,  and  designed  those  whom  he 
thought  most  fit  to  it,  viz.  the  Governor,  Mr.  Dud- 
ley, and  Mr.  Nowell  the  elder.  Then  he  desired  the 
Governor  to  commend  himself  and  the  rest  to  God 
by  prayer;  which  being  done,  they  accompanied 
him  to  the  boat;  and  so  they  went  over  to  Charles- 
town,  to  go  by  land  to  the  ship.  This  ship  set  sail 
from  Salem  April  1,  and  arrived  at  London  (all 
safe),  April  29."  The  apostle  Eliot  filled  the  va- 
cancy caused  by  the  absence  of  Mr.  Wilson.  The 
famous  Roger  Williams  lays  claim  to  the  first  invi- 
tation to  fill  this  post.  The  statement,  however, 
rests  on  his  own  assertion,  and  we  find  no  corrob- 
oration of  it  on  the  church  records  or  elsewhere. 
The  reason  he  gives  for  declining  the  honor  is  per- 
haps worth  noticing,  as  coming  from  a  man  so  noted 
for  his  liberality  in  religion ;  he  says  it  was  be- 
cause they  (members  of  First  Church)  would  not 
humble  themselves  for  having  held  communion 
with  the  Church  of  England. 

Mr.  Wilson  took  with  him  to  England  a  letter 
from  Deputy-Governor  Dudley  to  the  Countess  of 
Lincoln,  —  one  of  the  most  authentic  documents 
touching  upon  this  early  period.1  The  date  of  it  is 
March  12,  1630.  It  contains  a  very  minute  account 
of  the  condition  of  the  colony.     It  begins  :  — 

"  For  the  satisfaction  of  your  Honor  and  some  friends, 
and  for  the  use  of  such  as  shall  hereafter  intend  to  increase 

1  Young's  Chronicles  of  Massachusetts,  304. 


1630-32.]  JOHN    WILSON.  II 

our  Plantation  in  New-England,  I  have,  in  the  throng  of 
domestic,  and  not  altogether  free  from  public,  business, 
thought  fit  to  commit  to  memory  our  present  condition, 
and  what  hath  befallen  us  since  our  arrival  here ;  which  I 
will  do  shortly,  after  my  usual  manner,  and  must  do  rudely, 
having  yet  no  table,  nor  other  room  to  write  in  than  by 
the  fireside,  upon  my  knee,  in  this  sharp  winter;  to  which 
my  family  must  have  leave  to  resort,  though  they  break 
good  manners  and  make  me  many  times  forget  what  I 
would  say,  and  say  what  I  would  not." 

He  then  proceeds  to  give  an  account  of  the  hard- 
ships they  endure:  — 

"  The  ships  being  gone,  victuals  wasting,  and  mortality 
increasing,  we  held  divers  fasts  in  our  several  congrega- 
tions. But  the  Lord  would  not  yet  be  deprecated ;  for 
about  the  beginning  of  September  died  Mr.  Gager,  a  right 
godly  man,  a  skilful  chirurgeon,  and  one  of  the  deacons  of 
our  congregation,  Mr.  Johnson,  one  of  the  five  undertakers 
(the  Lady  Arbella,  his  wife,  being  dead  a  month  before). 
This  gentleman  was  a  prime  man  amongst  us,  having  the 
best  estate  of  any,  zealous  for  religion,  and  the  greatest 
furtherer  of  this  plantation." 

And  then,  towards  the  close,  he  says :  — 

"  But  now,  having  some  leisure  to  discourse  of  the  mo- 
tives for  other  men's  coming  to  this  place,  or  their  abstain- 
ing from  it,  after  my  brief  manner,  I  say  this,  that  if  any 
come  hither  to  plant  for  worldly  ends,  that  can  live  well  at 
home,  he  commits  an  error,  of  which  he  will  soon  repent 
him ;  but  if  for  spiritual,  and  that  no  particular  obstacles 
hinder  his  removal,  he  may  find  here  what  may  well  con- 
tent him,  viz.  materials  to  build,  fuel  to  burn,  ground  to 
plant,  seas  and  rivers  to  fish  in,  a  pure  air  to  breathe  in, 
good  water  to  drink,  till  wine  or  beer  can  be  made,  which, 


12  FIRST    CHURCH    IN    BOSTON.  [1630-32. 

together  with  the  cows,  hogs,  and  goats  brought  hither 
already,  may  suffice  for  food ;  for  as  for  fowl  and  venison, 
they  are  dainties  here  as  well  as  in  England.  For  clothes 
and  bedding  they  must  bring  them  with  them,  till  time  and 
industry  produce  them  here.  In  a  word,  we  yet  enjoy 
little  to  be  envied,  but  endure  much  to  be  pitied,  in  the 
sickness  and  mortality  of  our  people.  ...  If  any  godly 
men,  out  of  religious  ends,  will  come  over  to  help  us  in  the 
good  work  we  are  about,  I  think  they  cannot  dispose  of 
themselves  nor  of  their  estates  more  to  God's  glory  and 
the  furtherance  of  their  own  reckoning.  But  they  must 
riot  be  of  the  poorer  sort  yet,  for  divers  years ;  for  we  have 
found  by  experience  that  they  have  hindered,  not  fur- 
thered the  work.  And  for  profane  and  debauched  persons, 
their  oversight  in  coming  hither  is  wondered  at,  where 
they  shall  find  nothing  to  content  them.  If  there  be  any 
endued  with  grace,  and  furnished  with  means  to  feed  them- 
selves and  theirs  for  eighteen  months,  and  to  build  and 
plant,  let  them  come  over  into  our  Macedonia  and  help  us, 
and  not  spend  themselves  and  their  estates  in  a  less  profit- 
able employment.  For  others,  I  conceive,  they  are  not 
yet  fitted  for  this  business."  1 

Soon  after  Mr.  Wilsons  return  from  England, 
which  took  place  on  the  26th  of  May,  some  time  in 

1  "  1631,  July  21.  The  governor,  deputy-governor,  and  Mr.  Nowell,  the 
elder  of  the  congregation  at  Boston,  go  to  Watertown,  to  confer  with  Mr. 
Phillips  the  pastor  and  Mr.  Brown  the  elder  of  the  congregation  there 
about  an  opinion  they  had  published,  that  the  churches  of  Rome  were  true 
churches;  the  matter  is  debated  before  many  of  both  congregations,  and  by 
the  approbation  of  all  the  assembly,  except  three,  is  concluded  an  error.''  — 
Prince's  Annals  of  New  England,  358. 

"  1632,  July  3.  The  congregation  (i.  e.  the  church)  at  Boston,  wrote  to 
the  elders  and  brethren  of  the  churches  of  Plymouth,  Salem,  etc.,  for  their 
advice  in  three  questions  :  First,  whether  one  person  might  be  a  civil  mag- 
istrate and  a  ruling  elder  at  the  same  time  ?  Second,  if  not,  then  which 
should  he  lay  down  ?  Third,  whether  there  might  be  divers  pastors  in  the 
same  church  ?  The  first  was  agreed  by  all  negatively,  the  second  and  third 
doubtful."  —  Ibid.  398. 


1630-32.]  JOHN    WILSON.  13 

the  month  of  August,  1632,  the  congregation  of  Bos- 
ton and  Charlestown  began  to  build  the  first  meet- 
ing-house. The  situation  chosen  was  on  the  south 
side  of  State  Street,  in  Boston,  where  Brazer's  Build- 
ing now  stands.1  The  walls  were  of  stone,  plastered 
with  clay,  and  the  roof  thatched.  This  building, 
together  with  a  parsonage2  erected  at  the  same  time 
on  what  was  formerly  known  as  Wilson's  Lane,  in 
the  immediate  neighborhood  of  the  church,  was 
provided  for  by  contributions  amounting  in  all  to 
^120.  The  winter,  which  was  now  setting  in, 
proved  so  severe  that  passage  over  the  river  was 
often  impracticable.  This,  no  doubt,  hastened  the 
inevitable  separation.  The  church  in  Charlestown 
became  a  distinct  body  on  the  2d  of  November, 
1632,  withdrawing  from  the  parent  church  about  one 
fourth  of  the  congregation.  "  Those  of  the  church 
who  stayed  behind  still  retained  their  relation  to  the 
[old  church]  until  October,  1632  ;  when  those  mem- 
bers desiring  a  dismission  from  the  congregation, 
to  enter  into  a  new  church-body  at  Charlestown, 
and  having  first  sought  solemnly  unto  God,  with 
the  rest  of  the  church,  for  direction  herein,  they 
were  accordingly  dismissed  upon  the  14th  day  of 
the  said  month."3 

1  "  A  plan  of  the  church  lot  as  existing  at  this  time,  but  as  made  out  by 
Francis  Jackson  of  late  years,  is  in  the  library  of  the  New  England  Histor- 
ical and  Genealogical  Society.  See  the  Register,  April,  i860,  152."  —  Memo- 
rial History  of  Boston  (1880),  Vol.  I.  119,  note. 

2  Wilson  lived  on  the  corner  opposite  where  the  Merchants'  Bank  stands, 
before  the  land  on  which  his  house  stood  was  taken  to  widen  the  street. 

a  "  1632,  November  2  (Friday).  Mr.  Increase  Nowell,  Mr.  Thomas  James, 
and  other  Church  members  at  Charlestown,  who  had  been  dismissed  from  the 


14  FIRST    CHURCH    IN    BOSTON.  [1630-32. 

"  And  now  upon  this  separation,"  says  Foxcroft, 
in  his  centennial  sermon  in  1730,  "  I  find  the  num- 
ber of  males  in  the  church  of  Boston  (after  nigh 
two  years'  continuance  here,  in  which  time,  doubt- 
less, additions  were  made  to  it)  amounted  but  to 
about  seventy  or  eighty,  the  body  of  the  inhabitants." 
Endeavors  were  at  this  time  made  to  obtain  the 
apostle  Eliot  for  teacher,  and  there  is  very  good  rea- 
son to  suppose  that  he  would  have  accepted,  had  he 
not  felt  bound  by  an  agreement  made  on  the  pas- 
sage over  from  England  to  settle  in  Roxbury.1 

"  The  2 2d  of  November  was  solemnized  as  a  fast, 
on  which  Mr.  Wilson,  hitherto  the  teacher,  was  or- 
dained the  pastor  of  the  church.  At  the  same  time 
Mr.  Oliver  was  chosen  ruling  elder,  and  two  dea- 
cons were  elected;  on  all  of  whom  hands  were 
imposed  as  a  token  of  designation. 

"  On  Aug.  6,  1633,"  about  a  month  before  the 
arrival  of  Cotton,  the  colleague  of  Wilson,  "  one 
hundred  and  thirty  men  and  ninety  women  had  be- 
come members  of  the  church.  But,  besides  the  loss 
of  the  Charlestown  members,  several  had  died,  sev- 
eral others  had  removed  to  Salem,  and  a  few  had 

chnrch  at  Boston,  now  embody  into  a  (new)  distinct  Congregational  Church, 
enter  into  covenant ;  and  (the  said)  Mr.  James  is  elected  and  ordained  their 
pastor." —  Prince's  Annals  of  Neiv  England,  407. 

1  "  Mr.  John  Eliot,  a  member  of  Boston  congregation,  and  one  whom  the 
congregation  intended  presently  to  call  to  the  office  of  teacher,  was  called  to 
be  a  teacher  to  the  church  at  Roxbury ;  and  though  Boston  laboured  all  they 
could,  both  with  the  congregation  of  Roxbury,  and  with  Mr.  Eliot  himself, 
alleging  their  want  of  him,  and  the  covenant  between  them,  &c,  yet  he  could 
not  be  diverted  from  accepting  the  call  of  Roxbury,  November  5.  So  he  was 
dismissed." — Winthrop's  Journal,  Vol.  I.  93. 


1630-32.]  JOHN    WILSON.  15 

returned  to  Salem.  Probably  the  church  did  not 
now  number  more  than  a  hundred  communicants. 
Four  children  were  baptized  in  the  first  year,  eleven 
in  the  second,  three  in  the  third,  and  four  in  that 
part  of  the  fourth  which  elapsed  before  Mr.  Cotton's 
ordination.  Of  these  twenty-two  there  were  eleven 
of  each  sex." 

We  have  now  witnessed  the  transplanting  of  the 
church  from  Charlestown  to  Boston,  —  the  little  seed 
out  of  which  grew  up  such  an  abundant  harvest. 
We  find  the  congregation  somewhat  diminished;  it 
is  true,  but  from  no  internal  causes.  That  harmony 
of  thought  and  purpose  of  which  Foxcroft  speaks  so 
glowingly  in  1730  was  to  remain  unbroken  for  nearly 
two  centuries.  It  was  not  till  after  the  dawn  of  the 
nineteenth  century  that  the  ties  were  to  be  severed. 

Our  congregation,  small  as  it  was,  constituted  the 
bulk  of  the  population  of  Boston.  The  influence 
which  it  had  on  the  government  of  the  colony  may 
well  be  imagined  when  we  consider  that  no  one  was 
a  freeman  until  he  became  a  member  of  a  church  ; l 
that  the  minister  was  always  consulted  by  the  Gov- 
ernor in  any  important  emergency,  and  very  often 
his  decision  entirely  settled  the  matter. 

The  growth  of  our  church,  from  the  foundation 
down  to  the  present  time,  and  the  various  changes 

1  "We  must  be  careful  to  bear  in  mind,  however,  that  when  this  provi- 
sion was  passed,  viz.  in  May,  1631,  Massachusetts  was  a  little  community  of 
traders,  having  no  semblance  to  a  state,"  so  that  the  hardship  of  the  depri- 
vation did  not  count  for  much  till  the  latter  condition  was  realized. —  Dex- 
ter's  Congregationalism  of  the  last  Three  Hundred  Years,  etc.,  420  et  seq. 


1 6  FIRST    CHURCH    IN    BOSTON.  [1630-32. 

which  have  taken  place  in  the  sentiments  of  the 
worshippers,  during  a  period  of  two  centuries  and  a 
half,  open  up  another  field  of  inquiry  more  properly- 
included  in  a  later  period  of  our  history.  All  that 
concerns  us  in  this  connection  is  simply  to  hint  at 
the  origin  and  foundation  of  this  church. 

Who  that  reflects  for  one  moment  on  the  manner 
of  this  planting  will  feel  the  least  surprised  at  the 
result  ?  But  will  he  not  have  reason  to  be  proud 
of  that  result?  Built  on  a  sure  foundation,  the  ark 
of  the  Lord  has  continued  during  the  space  of  two 
centuries  and  a  half.  The  same  covenant,  the  same 
principles  of  purity  and  liberty  which  our  fathers 
established,  have  come  down  to  us  from  generation 
to  generation,  shedding  their  blessings  not  only  on 
our  own  body  of  worshippers,  but  on  the  whole 
community.  Well  may  such  an  influence  be  called 
one  of  the  "  distinguishing  glories  of  New  Eng- 
land." 

And  now,  before  we  close  this  chapter,  let  us  take 
a  glance  at  the  mode  of  church  worship  and  gov- 
ernment peculiar  to  the  Puritans.  The  order  of 
worship  was  common  to  all  the  churches,  with  per- 
haps some  slight  variations.  That  of  Boston  Church 
is  thus  described.  "  Every  Sabbath,  or  Lord's  day, 
they  come  together  at  Boston  by  wringing  of  a  bell,1 

1  At  first  by  beat  of  the  drum.  For  an  account  of  the  various  ways  (at 
first  of  necessity)  resorted  to  for  summoning  people  to  the  meeting,  e.  g.  by 
blowing  a  shell  or  horn,  and  raising  a  flag,  —  methods  resorted  to  as  late  as 
the  middle  of  the  last  century,  —  see  an  interesting  note  to  Dexter's  Con- 
gregationalism, 452. 


1630-32.]  JOHN    WILSON.  17 

about  nine  of  the  clock  or  before.  The  Pastor  be- 
gins with  solemn  prayer  continuing  about  a  quarter  of 
an  houre.  The  Teacher  then  readeth  and  expound- 
eth  a  chapter ;  then  a  Psalme  is  sung,  which  ever  one 
of  the  ruling:  Elders  dictates.  After  that  the  Pastor 
preacheth  a  sermon,  and  sometimes  extempore  ex- 
horts. Then  the  Teacher  concludes  with  prayer  and 
a  blessing."  Once  a  month  they  observed  the  Lord's 
Supper,  of  which  notice  was  given  a  fortnight  in 
advance.  The  ministers  and  ruling  elders  sat  at 
the  table,  the  rest  in  their  seats  or  upon  forms. 
The  afternoon  service  began  at  two  o'clock.  The 
pastor  began  as  before  noon  ;  a  psalm  was  sung,  and 
the  teacher  preached  his  sermon.  After  and  before 
the  sermon  was  a  prayer.  Then  followed  baptism, 
if  there  was  any.  After  this  ceremony  a  contribu- 
tion was  taken  up ;  one  of  the  deacons  saying, 
"  Brethren  of  the  congregation,  now  there  is  time 
left  for  contribution,  wherefore  as  God  hath  pros- 
pered you,  so  freely  offer."  The  magistrates  and 
chief  gentlemen  then  passed  up,  followed  by  the 
elders,  and  after  them  the  rest  of  the  congregation, 
one  by  one,  all  the  men  and  all  single  persons, 
widows,  and  women  in  absence  of  their  husbands, 
and  deposited  their  offerings  in  a  wooden  box  in 
charge  of  the  deacon,  if  money  or  papers  promising 
money ;  if  anything  more  bulky,  then  to  one  side ; * 

1  "  I  have  seen  a  faire  gilt  cup  with  a  cover,  offered  there  by  one,  which 
is  still  used  at  the  Communion."  —  Lechford's  Plain  Dealing,  1 5.  This 
cup  may  still  be  among  the  valuable  collection  of  church  silver,  and,  if  so, 
would  rival  in  antiquity  the  famous  Winthrop  cup. 

2 


l8  FIRST    CHURCH    IN    BOSTON.  [1630-32. 

and,  after  doing  this,  passed  another  way  back  to 
their  seats.1  Then  followed  admission  of  inembers 
and  hearing  of  complaints.  If  not  too  late,  they 
sang  a  psalm,  and  then  the  pastor  closed  with  a 
prayer  and  blessing.  "  Upon  the  week  dayes,  there 
are  Lectures  in  divers  townes,  and  in  Boston,  upon 
Thursdayes,  when  Master  Cotton  teacheth  out  of 
the  Revelation." 2 

As  for  the  form  of  church  government,  "  Every 
church  hath  power  of  government  in,  and  by  itselffe, 
and  no  church,  or  Officers,  have  power  over  one  an- 
other but  byway  of  advice  or  counsaile,  voluntarily 
given  or  besought,  saving  that  the  General  Court, 
now  and  then,  over-rule  some  church  matters  ;  and  of 
late,  divers  of  the  Ministerie  have  had  set  meetings 
to  order  church  matters;  whereby  it  is  conceived 
they  tend  towards   Presbyterian  rule." 3 

The  governing  body  of  officers  has  already  been 
alluded  to,  together  with  their  proper  functions. 
The  church  endeavored  to  rule  as  much  as  possible 
by  unanimous  consent.  But  where  they  could  not 
agree,  as,  for  example,  on  the  admission  or  censure  of 
a  member,  the  matter  was  referred  to  a  select  council 

1  Until  17 10,  and  even  later,  careful  attention  was  given  to  the  seating  of 
people  in  meeting,  with  reference  to  social  or  civil  dignity. 

-  Winthrop's  Journal  gives  the  earliest  notice  of  this  lecture. 

3  The  first  synod,  or  council  of  ministers  and  others,  was  held  at  Cambridge 
(then  Newtown),  the  30th  of  August,  1637,  and  just  escaped  dealing  with  the 
famous  Hutchinsonian  controversy,  which  came  up  before  the  General  Court 
two  months  later.  John  Cotton,  the  "  patriarch  of  New  England,"  at  that 
time  teacher  of  the  church,  attended  with  John  Wilson,  pastor,  as  messengers 
to  the  council.  John  Davenport,  first  of  New  Haven,  afterwards  of  Boston 
Church,  was  also  one  of  the  twenty-five  ministers  summoned.     See  Chap   II. 


1630-32.]  JOHN    WILSON.  19 

to  hear  and  pass  upon  privately,  or  in  presence  of 
such  of  the  brethren  as  saw  fit  to  attend.  The  rules 
of  admission  and  expulsion  were  very  strict,  as  in- 
stance the  following,  from  the  church  records:  — 

"The  17th  of  ye  5th  Moneth  (1636).  Thomas  Matson, 
formerly  received  by  Communion  of  churches,  but  now  as  a 
member  vpon  ye  confession  of  his  fayth  &  repentance  & 
pfessed  subjection  to  ye  Lord  Jesus  Christ  according  to  y° 
Covenant  of  the  Gospell,  was  admitted. 

"  The  24th  of  ye  same  51.11  Moneth  Robert  Parker  or  brother 
whoe  was  Excomunicate  ye  6\  of  ye  10th  Moneth  (1635)  f°r 
scandalous  oppression  of  his  wives  children  in  selling  away 
their  inheritance  from  ym  &  other  hard  vsage  both  of  her 
&  y'  was  this  day  vpon  pfession  of  his  repentance  received 
againe  to  ye  fellowship  of  ye  Church." 

"  The  29th  day  of  ye  2d  Moneth  1638.  Anne  Walker  ye 
wife  of  one  Richard  Walker  &  sometime  ye  wife  &  widdowe 
of  or  Brother  Robert  Houlton  having  before  this  day  beene 
often  privately  Admonished  of  sundry  Scandalls,  as  of 
Drunkenish,  Intemperate,  &  vncleane  or  wantonish  behav- 
iors, &  likewise  of  Cruelty  towards  her  children  &  also  of 
manifold  lyes  &  still  to  this  day  psisting  impenitently 
therein,  was  therefore  now  wth  Joynt  Consent  of  ye  Con- 
gregation Cast  out  of  ye  Church." 

"The  13th  of  ye  11th  Moneth  (1638).  Our  brother 
Richard  Wayte  having  purloyned  out  of  buckskyn  lether 
brought  vnto  him,  soe  much  thereof  as  would  make  3.  mens 
gloves  to  ye  Scandall  of  sundry  wthout,  as  well  as  of  his 
brethren,  &  also  having  beene  by  some  of  ye  brethren  dealt 
wth  all  for  it,  did  often  deny  &  forsweare  ye  same,  wd,out  hark- 
ening  to  their  Convincings  according  to  ye  Rule,  or  to  ye 
Church  to  wch  it  was  brought,  was  therefore  this  day,  wth 
Joynt  Consent  of  ye  Congregation,  Cast  out  of  ye  Church. 

"  The  26th  day  of  ye  same  9th  Moneth  (1639)  being  a  day 
of  Publique  fast   for  our  Congregation,  our  brother  Mr 


20  FIRST   CHURCH    IN    BOSTON.  [1630-32. 

Robert  Keayne  was  Admonisht  by  or  Pastor  in  ye  Name 
of  ye  Church  for  selling  his  wares  at  excessive  Rates,  to  ye 
Dishonor  of  Gods  Name,  ye  Offence  of  ye  Generall  Cort,  & 
ye  Publique  Scandall  of  ye  Cuntry." 

"  The  8l  Day  of  yd  sd  Ist  Moneth  1640.  Also,  or  Sistar 
Temperance  Sweete  ye  wife  of  one  John  Sweete  was  by  or 
Pastor  (in  ye  Name  of  ye  Lord  &  wth  ye  Consent  of  ye 
Church  (taken  by  their  silence)  Admonisht  for  having 
received  into  house  &  given  entertainm1  vnto  disorderly 
Company  &  ministring  vnto  ym  wine  &  strong  waters  even 
vnto  Drunkennesse  &  yl  not  wthout  some  iniquity  both  in 
ye  measure  &  pryce  thereof."  * 

Another  instance  is  that  of  a  gentlewoman  who 
was  excommunicated  for  saying:  "A  brother  and 
others  she  feared,  did  conspire  to  arbitrate  the  price 
of  Joyners  work  of  a  chamber  too  high,  and  endeav- 
oring to  bring  the  same  into  Civill  Cognizance,  not 
proceeding  to  take  two  or  three  to  convince  the 
party,  and  so  to  tell  the  Church,  (though  the  first 
told  the  party  of  it)  and  this  without  her  husband." 

Still  another  instance  is  that  of  a  good  woman 
who  was  severely  dealt  with  because  she  absented 
herself  from  meeting  more  than  was  thought  proper. 
Her  reason  for  doing  so  was,  in  brief,  because  she 
did  not  like  the  kind  of  preaching  she  heard.  It 
mattered  not  which  of  the  two  powers,  civil  or 
ecclesiastical,  first  got  jurisdiction.  They  both  pro- 
ceeded to  try  the  cause,  pari  or  non  pari  passu. 
The  views  of  church  government  and  order,  at  first 
indeterminate,  were,  by  the  powerful  influence  of 
John  Cotton   and   others,  embodied   in    a  platform 

1  Church-  Records,  8  et  seq. 


1630-32.]  JOHN    WILSON.  2  1 

or  religious  constitution,  called  the  Cambridge  Plat- 
form, afterwards  tacitly  adopted  as  authority  in  all 
questions  relating  to  church  government.  The 
power  of  the  church  made  itself  felt  in  those  days 
against  all  who  refused  to  conform  to  the  established 
tenets. 

Any  such  offender  was  first  admonished,  and  then, 
if  he  did  not  obey,  was  excommunicated,  and  there- 
after had  no  more  rights  than  an  Indian.  It  is 
curious  to  note  how  even  the  great  John  Cotton, 
leader  of  the  church  and  expounder  of  religion, 
barely  escaped  censure  for  the  sympathy  which  he 
was  supposed  to  have  secretly  entertained  for  the 
views  of  the  famous  Anne  Hutchinson.  If  we 
seek  for  the  causes  of  this  antagonism,  they  will  be 
found  in  the  temper  of  the  age.  The  disorder,  of 
which  Puritan  intolerance  was  the  exponent  in  New 
England,  was  prevalent  all  over  Christendom.  All 
the  religious  world  was  busy  trying  to  separate  the 
chaff  from  the  wheat.  In  New  England,  baptized  in 
freedom  of  religion,  they  had  not  yet  wrought  out 
the  problem  how  to  unite  toleration  with  a  vigorous 
defence  of  the  truth.  It  was  still  the  age  of  witch- 
craft as  well  as  of  reformation.  As  long  as  the 
spirit  of  the  former  was  abroad"  in  the  land,  so  long 
must  the  intolerance  of  the  latter  remain. 

And  yet,  even  in  New  England,  allowance  must 
be  made  for  the  peculiar  kind  of  experiment  that 
was  set  on  foot.  No  scheme  of  the  kind  had  ever 
before  been  attempted.     "  By  charter  from  the  Eng- 


2  2  FIRST    CHURCH    IN    BOSTON.  [1630-32. 

lish  crown,  the  land  was  theirs  as  against  all  other 
civilized  people,  and  they  had  a  right  to  choose 
according  to  their  own  rules  the  associates  who 
should  help  them  to  occupy  and  govern  it.  Exer- 
cising this  right,  they  determined  that  magistracy 
and  citizenship  should  belong  only  to  Christian  men, 
ascertained  to  be  such  by  the  best  test  which  they 
knew  how  to  apply."  1  All  who  could  not  come  up 
to  their  standard  were  excluded,  and  if  any  persisted 
in  staying  where  they  were  not  wanted,  more  effec- 
tive measures  were  tried.  From  this  point  of  view 
the  charge  of  intolerance  perhaps  could  hardly  be 
made  out. 

As  we  look  back  on  that  early  church  in  the 
wilderness,  with  its  noble  company  of  worshippers, 
we  strive  in  vain  to  recall  a  like  picture.  The  severe 
aspect  of  the  structure  called  a  meeting-house,2 
rudely  fashioned  from  clay  and  stone,  and  thatched 
from  the  weather,  must  have  been  in  marked  con- 
trast with  what  its  occupants  had  been  accustomed 
to  at  home,  and  in  only  too  sad  keeping  with  the 
stern  lot  they  had  encountered  from  the  moment  of 
setting  foot  on  this  virgin  soil. 

And  that  goodly  company  of  men  and  women 
gathered  within  its  sacred  walls !  Winthrop,  Dud- 
ley, Humphrey,  Vane,  Endicott,  are  but  a  few  of 
those  most  readily  called  to  mind,  whose  presence 


1  Dexter's  Congregationalism,  420,  note. 

2  "  Our  fathers,  from  conscience,  called  their  houses  for  worship  '  meeting- 
houses.'"—  Dexter's  Congregationalism,  454. 


1630-32.]  JOHN    WILSON.  23 

filled  this  little  sanctuary,  and  whose  delight  it  was 
to  sit  and  listen  to  John  Cotton  as  he  unfolded  the 
Scriptures  for  their  guidance  and  action. 

We,  whose  happy  lot  it  is  to  enjoy  the  fruits  of 
their  hard  labors,  can  form  but  a  faint  conception 
of  the  struGfffle  it  must  have  cost  even  these  sturdv 
zealots,  to  abandon  their  old  home  with  its  precious 
memories  and  associations,  all  that  they  held  most 
dear,  and  with  a  wilderness  around  them,  set  them- 
selves about  a  task  full  of  nothing  but  anxieties  and 
uncertainties.  We  lose  sight  of  the  great  responsi- 
bility they  thereby  incurred,  —  leaders  in  a  vast  en- 
terprise, with  no  rule  of  action  to  guide  them,  and 
a  wilderness  to  tame  before  them.  We  call  them 
over-zealous,  over-firm,  narrow,  and  bigoted.  This 
is  the  repelling  side  of  their  nature.  Take  a  differ- 
ent view,  and  we  shall  find  that  these  Puritan  fathers 
were  good  and  faithful  men,  "  blameless  and  exem- 
plary in  character  and  life,"  and  founders  of  a  godly 
commonwealth.  "  The  household  purity,  the  do- 
mestic fidelity,  the  family  discipline,  the  industry, 
thrift,  and  steadily  increasing  prosperity,"  of  the  Bay 
Colony,  are  all  the  fruits  of  their  influence. 

While  we  may  be  tempted  to  find  fault  with  their 
ways  and  methods,  let  us  not  keep  out  of  sight  their 
true  and  noble  natures. 


CHAPTER    II. 
1633-1652. 

JOHN   COTTON. 

Arrival  of  Cotton.  —  His  Installation  as  Teacher.  —  Life  of  Cotton.  — 
Boston  Association  of  Congregational  Ministers.  —  Cotton's  Influ- 
ence. —  Salaries  of  the  Ministers,  how  provided  for.  —  Sympathy 
for  the  Indians.  —  Discussion  about  Veils.  —  Dispute  with  Roger 
Williams.  —  Dismissal  from  First  Church  doubted  by  some  of 
Charlestown.  —  Rules  of  Doctrine  laid  down  by  Cotton.  —  Unsuc- 
cessful Attempt  to  reduce  the  Number  of  Lectures.  —  Ministers 
appointed  to  "deal"  with  Eliot.  —  Convince  him  of  Error.— 
Cotton  helps  to  save  the  Common.  —  Council  of  Ministers  at  Bos- 
ton. —  Endicott  admonished  for  defacing  the  Crosses.  —  Return 
of  Wilson.  —  Arrival  of  Vane  and  Norton. —  Formation  of  Cam- 
bridge Church. —  Fast  proclaimed  in  all  the  Churches.  —  Growth 
of  Liberalism.  —  Sermon  by  Peter.  —  Hutchinsonian  Controversy. 
—  Trouble  with  Wheelwright.  —  Banishment  of  Mrs.  Hutchinson. 
Attempt  to  reclaim  her,  and  to  admonish  her  Son  Francis  Hutch- 
inson. —  Banishment  of  Underhill.  —  Collins  and  Hutchinson 
Fined.  —  Keayne  dealt  with  for  Overcharging.  —  Building  of  Sec- 
ond House  of  Worship.  —  Ministers  called  to  Westminster  As- 
sembly. —  La  Tour.  —  Gorton.  —  Death  of  Winthrop.  —  Discontent 
in  Hingham.  —  Mission  to  Bermuda.  —  Gathering  of  Second 
Church. 

PHIS  period  in  the  history  of  First  Church  is 
amply  chronicled  by  Winthrop  in  his  "  Jour- 
nal of  New  England."     Following  the  lead  of  a  dis- 
tinguished biographer,1  "  instead  of  diluting  it  into 
a  mixture  from  which  all  the  pungency  and  raciness 

1  Campbell's  Lives  of  the  Lord  Chancellors  of  England,  Vol.  I.  66. 


1633-52.]  JOHN    COTTON.  25 

would  evaporate,  I  think  I  shall  much  better  con- 
vey an  accurate  notion  of  the  character  of  the  indi- 
vidual, and  of  the  manners  of  the  times,  by  a  liberal 
transcript  of  a  few  of  the  most  remarkable  passages 
of  this  interesting  work." 

"1633],  Sept.  4."  Arrived  the  "  Griffin,"  having  on 
board  John  Cotton.  ''They  gat  out  of  England  with 
much  difficulty,  all  places  being  belaid  to  have  taken  Mr. 
Cotton  and  Mr.  Hooker,  who  had  been  long  sought  for 
to  have  been  brought  into  the  high  commission ;  but  the 
master  being  bound  to  touch  at  the  Wight,  the  pursui- 
vants attended  there,  and,  in  the  meantime,  the  said  min- 
isters were  taken  in  at  the  Downs." 

"  On  Saturday  evening  the  congregation  [of  Boston] 
met  in  their  ordinary  exercise,  and  Mr.  Cotton,  being  de- 
sired to  speak  to  the  question  (which  was  of  the  church), 
he  showed,  out  of  the  Canticles,  6,  that  some  churches 
were  as  queens,  some  as  concubines,  some  as  damsels, 
and  some  as  doves,  &c.  He  was  then  (with  his  wife) 
propounded  to  be  admitted  a  member.  The  Lord's  day 
following,  he  exercised  in  the  afternoon,  and  being  to  be 
admitted,  he  signified  his  desire  and  readiness  to  make  his 
confession  according  to  order,  which  he  said  might  be 
sufficient  in  declaring  his  faith  about  baptism  (which  he 
then  desired  for  his  child,  born  in  their  passage,  and  there- 
fore named  Seaborn).  He  gave  two  reasons  why  he  did 
not  baptize  it  at  sea,  (not  for  want  of  fresh  water,  for 
he  held,  sea  water  would  have  served:)  1,  because  they 
had  no  settled  congregation  there;  2,  because  a  minister 
hath  no  power  to  give  the  seals  but  in  his  own  congrega- 
tion. He  desired  his  wife  micrht  also  be  admitted  a  mem- 
ber,  and  gave  a  modest  testimony  of  her,  but  withal 
requested,  that  she  might  not  be  put  to  make  open 
confession,  &c,  which  he  said   was   against  the   apostle's 


26  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

rule,  and  not  fit  for  women's  modesty ;  but  that  the  elders 
might  examine  her  in  private.  So  she  was  asked,  if  she 
did  consent  in  the  confession  of  faith  made  by  her  hus- 
band, and  if  she  did  desire  to  be  admitted,  &c. ;  whereto 
she  answered  affirmatively;  and  so  both  were  admitted, 
and  their  child  baptized,  the  father  presenting  it  (the 
child's  baptism  being,  as  he  did  then  affirm,  in  another 
case,  the  father's  incentive  for  the  help  of  his  faith,  &c.)." 

"  17].  The  governour  and  council  met  at  Boston,  and 
called  the  ministers  and  elders  of  all  the  churches  [Salem, 
Watertown,  Dorchester,  and  Roxbury]  to  consider  about 
Mr.  Cotton  his  sitting  down.  He  was  desired  to  divers 
places,  and  those  who  came  with  him  desired  he  might 
sit  down  where  they  might  keep  store  of  cattle ;  but  it 
was  agreed,  by  full  consent,  that  the  fittest  place  for  him 
was  Boston,  and  in  that  respect  those  of  Boston  might 
take  farms  in  any  part  of  the  bay  not  belonging  to  other 
towns  ;  and  that  (keeping  a  lecture)  he  should  have 
some  maintenance  out  of  the  treasury.  But  divers  of  the 
counsel,  upon  their  second  thoughts,  did  after  refuse  this 
contribution." 

"  October  10].  A  fast  was  kept  at  Boston,  and  Mr. 
Leverett,1  an  ancient,  sincere  professor,  of  Mr.  Cotton's 
congregation  in  England,  was  chosen  a  ruling  elder,  and 
Mr.  Firmin,  a  godly  man,  an  apothecary  of  Sudbury  in 
England,  was  chosen  deacon,  by  imposition  of  hands ;  and 
Mr.  Cotton  was  then  chosen  teacher  of  the  congregation 
of  Boston,  and  ordained  by  imposition  of  the  hands  of  the 
presbytery,  in  this  manner :  First,  he  was  chosen  by  all  the 
congregation,  testifying  their  consent  by  erection  of  hands. 
Then  Mr.  Wilson,  the  pastor,  demanded  of  him,  if  he  did 
accept  of  that  call.  He  paused,  and  then  spake  to  this 
effect:    that   howsoever   he    knew   himself  unworthy  and 


,rao 


1  N.  E.  Hist,  and  Geneal.  Reg.  (1850)  121.     "He  died  the  3  :  of  ye    2r 
1650,  having  been  an  useful  man  both  to  the  church  and  town." — Church 
Records,  258. 


1633-52.]  JOHN    COTTON.  27 

(insufficient  for  that  place ;  yet,  having  observed  all  the 
passages  of  God's  providence,  (which  he  reckoned  up  in 
particular)  in  calling  him  to  it,  he  could  not  but  accept  it. 
Then  the  pastor  and  the  two  elders  laid  their  hands  upon 
his  head,  and  the  pastor  prayed,  and  then  taking  off  their 
hands,  laid  them  on  again,  and,  speaking  to  him  by  his 
name,  they  did  thenceforth  design  him  to  the  said  office,  in 
the  name  of  the  Holy  Ghost,  and  did  give  him  the  charge 
of  the  congregation,  and  did  thereby  (as  by  a  sign  from 
God)  indue  him  with  the  gifts  fit  for  his  office;  and  lastly 
did  bless  him.  Then  the  neighboring  ministers,  which 
were  present,  did  (at  the  pastor's  motion)  give  him  the 
right  hand  of  fellowship,  and  the  pastor  made  a  stipulation 
between  him  and  the  congregation." 


LIFE    OF   COTTON. 

Cotton  came  of  a  good  and  ancient  family.  He 
was  the  eldest  son  of  Rowland  Cotton,  a  lawyer  of 
Derby  in  Derbyshire,  England ;  was  born  in  that 
town  on  December  4,  1585,  and  baptized  the  15th 
of  the  same  month.  The  son  of  a  Puritan  father, 
he  naturally  imbibed  his  parent's  strict  religious 
views  and  doctrine.  In  the  year  1598,  at  the  age 
of  thirteen,  he  entered  Trinity  College,  Cambridge 
(preferred  by  Puritans  to  Oxford),  where  he  received 
his  degree  of  B.  A.  in  1602-3,1  and  that  of  M.  A. 
in  1606.  From  Trinity  he  went  to  Emmanuel  Col- 
lege, and  there  became,  successively,  fellow,  dean, 
catechist,  and  head  lecturer.     He  had  by  this  time 

1  The  records  of  Trinity  do  not  extend  so  far  back  as  the  date  of  his 
first  degree;  but  his  M.  A.  is  recorded,  and  from  that  the  former  can  be 
deduced  with  reasonable  certainty. 


28  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

acquired  a  great    reputation   for    scholarship.     His 
degree  of  B.  D.  was  received  at  Emmanuel. 

'k  SUPPLICAT  FOR  B.  D.1 

"  Coll  Eman  :  — 

"  Supplicat  Reverentiis  vestris 
Johannes  Cotton  ut  studium  7 
annorum  in  Sacra  Theologia 
postquam  rexerit  in  Artibus 
una  cum  omnibus  Oppositionibus, 
Responsionibus,  Sermonibus,  coeterisque 
Exercittuis  per  Statuta  Regia  requisitis 
sufficiat  et  tarn,  ad  opponendum  quam 
ad  intrandum  in  eadem  Sacra 


Theologia." 


"  GUILILIELMUS    SANDCROFT.' 


He  was  chosen  to  fill  the  office  of  vicar  of  St. 
Botolph's  Church  in  Old  Boston  on  June  24,  161 2. 
The  following  is  the  entry  on  the  corporation 
records  :  — 

"  Mr.  John  Cotton,  Master  of  Arts,  is  now  elected  vicar 
of  this  Borough,  in  the  room  and  place  of  Mr.  Wooll,  the 
late  incumbent,  for  that  Mr.  Alexander  upon  whom  it  was 
purposed  to  bestow  the  vicarage  has  yielded  up  the  same. 

1  His  sermons  at  the  University,  at  first,  were  more  calculated  to  charm 
the  intellect  than  to  refresh  the  soul.  "  He  was  at  last  awakened,"  says 
George  Hood  (who  derives  the  account  from  Cotton  Mather),  in  his  little 
sketch  of  Cotton,  appended  to  his  "  History  of  Music  in  New  England,"  "by 
hearing  a  sermon  from  Dr.  Sibs,  on  the  misery  of  those  who  have  but  a 
negative  righteousness.  This  was  the  means  of  turning  not  only  his  heart 
towards  vital  religion,  but  his  whole  course  of  action  for  life.  From  this 
time  he  preached  Christ  and  him  crucified.  But  it  cost  him  his  fame  at  the 
University.  The  wits  and  scholars  were  unwilling  to  hear  the  truth,  and 
the  Vice-Chancellor  no  longer  offered  him  the  hand  of  friendship." — Ibid., 
205.  Dr.  William  Everett  discusses  the  subject  in  a  poem  on  "  Cotton  in 
the  Pulpit  at  St.  Mary's,"  delivered  at  the  recent  celebration  of  the  250th 
anniversary  of  First  Church  in  Boston. —  The  Commemoration  by  the  First 
Church  in  Boston,  etc.  (1881),  132. 


1633-52.]  JOHN   COTTON.  29 

Mr.  Cotton  is  to  have  his  presentation  forthwith  sealed, 
and  to  have  the  same  stipend  and  allowance,  that  Mr. 
Wooll  had." 

His  election  came  about  in  a  curious  way.  The 
ballots  were  evenly  divided  between  Cotton  and 
one  other  candidate.  The  mayor  had  the  cast- 
ing vote,  and  did  not  favor  Cotton,  but  curiously 
enough  twice  made  the  mistake  of  voting  for  him. 
When  he  called  for  a  third  ballot  to  rectify  his 
error,  they  refused  his  request,  whereupon  the  choice 
fell  upon  Cotton,  through  the  blunder  of  his  most 
ardent  opponent.1  Soon  after  his  settlement  at  Old 
Boston  he  went  to  Cambridge  to  receive  his  decree 
of  Bachelor  of  Divinity.  In  161 3  the  parish  regis- 
ter of  Balsham,  County  of  Cambridge,  records  his 
marriage  with  Elizabeth  Horrocks  of  Cambridge. 
"  Contractora  nomina  Ann°  Dom.  161 3  Johannes 
Cotton  de  Boston  clefc  in  Theolog.  Baccalaureus 
and  Elizabetha  Horrocks  de  Cantab :  Sigel.  nupti 
July  3."  He  continued  in  his  labors  at  Old  Boston 
for  nearly  twenty  years,  preaching  with  marked  suc- 
cess. Great  numbers  of  people  came  from  all  parts 
to  hear  him,  till  at  last  his  fame  reached  the  ears 
of  Bishop  Laud.  That  persecutor  of  the  Puritans 
made  no  exception  in  his  case,  but  strove  hard  to 
have  him  arrested  for  non-conformity.  The  crisis 
came  shortly  after  his  second  marriage  to  Sarah 
Story  in  Old  Boston,  April  25,  1632.  In  1631  he 
had  been  obliged  to  give  up  preaching  on  account 

1  Cotton  Mather's  Life  of  Cotton. 


30  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

of  a  severe  indisposition,  and  for  a  short  time  found 
a  residence  with  the  Earl  of  Lincoln,  the  father  of 
the  Lady  Arbella,  whose  brief  and  romantic  career 
has  been  previously  mentioned.1  While  there  he 
performed  the  duties  of  chaplain,  and  in  April,  1631, 
lost  his  first  wife. 

Hutchinson  says  that  Cotton  had  been  threatened 
several  times  with  proceedings  for  non-conformity, 
but  that  Thomas  Leverett2  made  intercession  and 
got  him  off.  One  instance  is  worth  mentioning, 
because  of  its  close  resemblance  to  an  event  in  our 
early  colonial  history.  In  1621  he  was  accused, 
with  others,  of  a  "  very  evil  done  and  dangerous 
matter."  Somebody  had  cut  off  the  tops  of  two 
crosses  which  adorned  the  maces  carried  before  the 
mayor  of  Boston,  just  as  in  our  early  colonial  times 
Governor  Endicott  defaced  what  he  regarded  as  an 
"  idolatrous  emblem "  in  the  royal  ensign.  After 
repeated  trials  of  the  case  Cotton  was  found  to  have 
had  no  connection  with  this  affair. 

Warrant  for  his  arrest  was  finally  procured  through 
the  entry  of  a  complaint  for  quite  a  different  object. 
A  "  dissolute  person  in  Boston,  who  had  been  pun- 
ished by  the  magistrates,  strove  to  revenge  himself 
by  informing  against  them  before  the  High  Com- 
missioners' Court  in  London ;  that  they  did  not 
kneel  at  the  sacrament,  nor  observe  some  other 
ceremonies  which  the  law  prescribed.     He  was  told 

1  Ante,  Chap.  I.  4. 

2  Chosen  ruling  elder  of  Boston  Church  October  10  (O.  S.),  1633. 


1633-52]  JOHN    COTTON.  3 1 

he  must  put  in  the  minister's  name ;  he  replied, 
'  The  minister  is  an  honest  man,  and  never  did  me 
any  wrong  ;  '  but  upon  entreaty,  he  put  in  Mr.  Cot- 
ton's name,  and  letters  missive  were  immediately 
sent  to  him  to  summon  him  before  the  Court." 
The  Earl  of  Dorset,  a  warm  friend  and  devoted 
admirer  of  Cotton,  at  his  request,  made  intercession 
in  this  emergency,  but  without  success.  He  was 
forced  to  reply  to  his  friend's  appeal,  "  that  if  he 
had  been  guilty  of  drunkenness,  uncleanness,  or  any 
such  lesser  fault,  he  could  have  obtained  his  pardon  ; 
but  as  he  was  guilty  of  Puritanism  and  non-con- 
formity the  crime  was  unpardonable ;  and  therefore 
he  advised  him  to  flee  for  his  safety."  Soon  after 
the  warrant  was  issued,  Cotton  sent  in  his  letter  of 
resignation,  dated  May  7,  1633,  to  the  Bishop  of 
Lincoln,  who  duly  accepted  the  same.1  According 
to  the  corporation  records,  the  date  of  the  accep- 
tance of  his  resignation  was  in  July,  as  will  appear 
by  the  following :  — 

"  !633,  July  22.  Mr.  Cotton  having  yielded  up  his 
place  of  being  vicar  by  his  letters  dated  in  the  same 
month,  which  his  friends,  this  house,  have  accepted,  Mr. 
Thomas  Coney  (Mr.  Cotton's  brother-in-law)  stated,  that 
the  Bishop  had  declared  the  vicarage  void,  and  the  Mayor 
and  burgesses  might,  when  they  pleased,  present  some 
able  person  thereto.  Mr.  Anthony  Tuckney  was  there- 
upon elected  vicar,  at  a  stipend  of  80/.  per  annum." 

His  only  object  now  was  to  avoid  arrest.  Before 
taking  passage  for  New  England  he  found  a  tem- 

1  Hutchinson's  Collection  of  Papers,  249. 


32  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

porary  refuge  in  London,  and  there  came  in  contact 
with  several  of  the  "  temporizing  sort,"  who  endeav- 
ored to  make  him  practise  a  feigned  conformity ; 
but  instead  of  yielding  to  the  force  of  their  argu- 
ments, he  met  their  advances  with  such  firmness  as 
to  cause  them  to  alter  their  own  practice.1  His 
conduct  on  that  occasion  showed  unusual  strength 
of  character.  But  we  must  not  infer,  from  this  sin- 
gle instance,  that  Cotton  was  always  so  decided  in 
the  expression  of  an  opinion.  In  his  long  letter  to 
the  Bishop  of  Lincoln,  written  in  1624,2  on  the 
subject  of  Church  ceremonies,  we  find  no  distinct 
avowal  of  his  sentiments.  We  are  left  to  infer 
that  he  was  still  in  doubt  as  to  the  requirement 
of  kneeling  at  the  sacrament ;  but  the  statement 
which  he  made  after  he  came  to  this  country  of 
his  practice  "  many  years  before  he  left  England  " 
is  decidedly  opposed  to  this  supposition.  He  says : 
"  I  forbore  all  the  ceremonies  alike  at  once,  many 
years  before  I  left  England.  The  first  grounds 
which  prevailed  with  me  to  forbear  one  cere- 
mony would  not  allow  me  to  practise  any."  He 
then  refers  to  an  offer  from  the  Bishop  of  Lin- 
coln to  give  him  liberty  "  upon  once  kneeling  at 
sacrament  with  him  at  the  next  Lord's  day  after." 
But  he  adds,  "  I  durst  not  accept  his  offer  of  liberty 
upon  once  kneeling." 

The  Bishop  was  favorably  disposed  towards  Cot- 

1  One  of  these  converts  was  John  Davenport,  who  alludes  to  the  subject 
in  his  Life  of  Cotton. 

2  A  copy  of  it  is  given  in  Thompson's  History  of  Boston  (Eng.). 


I633-52-]  JOHN   COTTON.  33 

ton  when  complained  of  for  non-conformity  ;  and 
we  must  conclude  that  his  friendly  attitude  induced 
the  vicar  to  yield  somewhat  to  the  sense  of  his 
obligation. 

A  modern  writer1  has  given  the  matter  his  spe- 
cial attention,  and  discusses  somewhat  at  length  the 
position  assumed  by  Cotton  with  regard  to  the  cer- 
emonies of  the  Church.  He  says  the  vicar  had  an 
assistant  at  Old  Boston  (from  16 18  to  1629  one 
Edward  Wright;  and  in  1629  Anthony  Tuckney), 
who  performed  all  the  ceremonies,  including  the 
most  obnoxious  ones  of  surplice,  cross,  and  kneeling, 
without  any  interruption  from  the  Puritan  part  of 
the  congregation ;  but  that,  according  to  Cotton 
Mather,  though  Cotton  attended  at  public  sermons, 
he  never  did  at  the  "  common  prayers  of  the  con- 
formable." Mather  adds  also  the  statement,  that 
"  for  two  years  he  was  conformable,  and  for  nineteen 
restive  and  dissentient." 

While  in  concealment  at  London  he  wrote  a 
beautiful  letter  to  his  dear  wife  Sarah,  dated  Octo- 
ber 3,  1632,  previous  to  taking  passage  aboard  the 
Griffin.  He  was  some  time  in  doubt  whether  to 
seek  refuge  in  Holland,  Barbadoes,  or  New  England, 
but  was  finally  moved  to  come  here  by  letters  from 
Winthrop  on  behalf  of  Boston  Church.  In  order 
to  elude  the  officers  he  had  been  obliged  to  change 

1  Dr.  Nicholas  Hoppin,  in  the  Church  Monthly  for  December,  1862,  and 
January,  1863,  who  in  support  of  his  position,  has  taken  the  trouble  to  refer 
the  writer  to  Cotton  Mather's  Life  of  his  grandfather,  and  to  the  statement  of 
Cotton  himself,  as  quoted  by  Thompson  in  his  History  of  Boston  (Eng.). 


34  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

his  name  and  dress,  and,  as  we  have  seen,  escaped 
only  by  a  happy  chance.  His  departure  from  Eng- 
land and  arrival  at  Boston  have  already  been  alluded 
to.  The  latter  place  seemed  to  be  newly  baptized 
at  his  coming,  and  the  young  but  spreading  colony 
soon  felt  and  appreciated  the  weight  of  his  influence. 
From  the  time  of  that  arrival  to  the  date  of  his 
death  he  labored  unceasingly  for  its  welfare.  He 
has  left  the  imprint  of  his  character  on  his  de- 
scendants of  to-day. 

In  speaking  of  the  amount  of  daily  labor  he  was 
accustomed  to  perform,  a  well-known  writer  says  it 
is  simply  appalling.  Besides  preaching,  expound- 
ing, exhorting,  settling  cases  of  conscience,  giving 
counsel  on  public  affairs,  and  presiding  over  church 
discipline,  he  engaged  in  the  learned  controversies 
of  the  day,  and  wrote  many  books  which  became 
standard  authorities.  As  opportunity  offered,  he 
went  through  the  Bible,  expounding  it  for  doctrines 
and  duties.  He  was  in  the  midst  of  repeating  this 
task  when  he  died.  Among  his  numerous  services 
to  the  city  of  Boston,  the  important  one  of  helping 
to  save  the  public  Common  will,  perhaps,  earn  for 
him  the  deepest  gratitude  of  posterity.1  In  October, 
following  his  arrival,  he  established  the  Thursday 
Lecture,  in  continuation  of  that  originated  by  him 
in  Old  Boston,  which  remained  under  the  tutelage 
of  the  minister  of  First  Church  for  over  two  cen- 

1  Winthrop's  Journal,  Vol.  I.  152.  Palfrey's  History  of  New  England, 
Vol.  I.  379.     Memorial  History  of  Boston,  Vol.  I.  123. 


1633-52  ]  JOHN    COTTON.  35 

turies,  till  finally  given  up  at  a  recent  date.  The 
Election  Sermon,  begun  in  1634,  is  said  to  have 
been  established  by  him.  As  an  expounder  of  the 
Bible  —  in  his  day  the  statute-book  of  the  Common- 
wealth—  he  had  no  equal.  But  in  the  exercise  of 
this  function  he  made  not  the  slightest  show  of  arro- 
gance. The  statement  that  to  him  Boston  owes  her 
name  is  probably  erroneous,  as  the  record  shows 
that  the  name  was  given  three  years  before  he 
came,  in  deference,  probably,  to  some  of  the  distin- 
guished undertakers  who  came  from  Old  Boston 
and  had  been  concerned  in  its  municipal  affairs. 
His  claim  to  be  called  the  founder  of  the  Boston 
Latin  School  has  inferential  evidence  for  its  sup- 
port.1 

His  literary  attainments  were  of  the  highest  order. 
"He  was  a  good  Hebraist,  critically  versed  in 
Greek,  and  wrote  and  spoke  Latin  with  great  facil- 
ity, in  a  pure  and  elegant  Ciceronian  style,  and  was 
a  good  historian.  His  library  was  great,  his  read- 
ing and  learning  answerable,  himself  a  living  and 
better  library." 2  "His  voice,"  we  are  told,  u  was 
not  loud,  but  clear  and  distinct,  and  easily  heard  in 
the  most  capacious  auditory." 

His  personal  appearance  is  thus  described:  "  His 

1  Rev.  R.  C.  Waterston,  in  Mass.  Hist.  Soc.  Proceed  ,  Vol.  XII. 
388-390,  makes  out  a  very  strong  claim  in  his  favor,  pointing  to  a  very 
significant  fact,  namely,  that  Cotton  formed  one  of  a  committee  in  Old 
Boston  to  choose  an  usher.  The  same  writer  has  a  very  interesting  article 
on  Cotton  in  Ibid.  (1867),  460. 

2  His  grandson,  Cotton  Mather,  says,  "  He  was  a  most  universal  scholar, 
a  living  system  of  the  liberal  arts,  and  a  walking  library." 


3D  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

complexion  was  fair,  sanguine,  clear ;  his  hair  was 
once  brown,  but  in  his  later  years  white  as  the 
driven  snow.  In  his  countenance  was  an  inexpres- 
sible sort  of  majesty,  which  commanded  respect  from 
all  that  approached  him.  He  was  of  medium  stat- 
ure, and  inclined  to  corpulency." 

Cotton's  views  regarding  the  observance  of  church 
ceremonies  varied,  as  we  have  seen,  from  time  to 
time.  There  is  authority 1  for  the  statement  that 
there  was  a  time,  during  his  ministry  at  Old  Boston, 
when  that  place  was  not  "  decidedly  Puritan."  It 
appears  probable,  too,  that  Cotton  was  not  always  a 
"  rigid  non-conformist." 2  His  letter  to  the  Bishop 
of  Lincoln,  in  1624,  shows  his  uncertain  state  of 
mind  at  that  period.  But  however  much  he  may 
have  varied  from  the  ritualistic  requirements  of  the 
church  at  home,  after  his  arrival  in  this  country  he 
became  a  decided  Congregationalist,  "  using  free 
prayer  and  an  order  of  worship  unlike  that  to  which 
he  had  been  wonted,  and  adopting,  in  the  disuse  of 
other  forms  identified  with  prelacy,  the  distinctive 
Puritan  methods  of  church  discipline."  3 

The  following  sentences  illustrate  his  manner  of 
spending  Saturday  evenings  :  — 

1  Rev.  G.  B.  Blenkin,  M.  A.,  Prebendary  of  Lincoln,  Vicar  of  Boston 
[1874]  — N.  E.  Hist,  and  Geneal.  Reg.  (1874),  125. 

2  "  It  is  clear  that  at  the  conclusion  of  Cotton's  ministry  in  Boston  the 
generality  of  the  people  had  no  conscientious  scruples  against  conformity, 
even  if  they  did  not  actually  prefer  it  as  the  order  of  their  worship." — Dr. 
Hoppin,  in  Church  Monthly,  supra. 

3  The  causes  which  brought  about  this  radical  change  are  discussed  in 
the  preface  to  this  work. 


■"I 


MILK 

For 

BABES- 

Drawn 

Oat  of  the  Breafts  of  both 

Testaments* 

Chitfly,for  the  fpirituali  nourifhment 

of  "Bofion  Babes  in  either  England : 

But  may  be  of  like  ufe  for  any 

Children. 


I 


"JBy  John   Cotton,  !£.!>. 

and  Teacher  to  the  Church  <?/Boiton 

in  New-England. 

LONDON, 

Printed  by  f.  Coe.iot  Henry  Overton, 

and  are  to  be  fold  at  his  Shop,  in 

cpopej-head  Alley, 


i633-52-]  JOHN    COTTON.  37 

"  The  Sabbath  he  kept  most  conscientiously  from  even- 
ing to  evening;  and  it  is  supposed  to  be  from  his  example 
that  the  custom  prevailed  so  extensively  in  New  England 
of  '  resting  according  to  the  commandment '  at  the  going 
*  down  of  Saturday's  sun.  When  that  evening  arrived  he 
made  a  larger  exposition  at  family  prayer  than  at  other 
times.  Then  the  children  and  servants  were  thoroughly 
exercised  in  the  catechism,  probably  using  such  as  were 
of  his  own  preparation;  one  of  which,  called  'Milk  for 
Babes,' 1  was  used  for  feeding  the  minds  of  the  New  Eng- 
land children  for  many  years  after  his  death.  Another, 
called  '  Meat  for  Strong  Men,'  became  their  diet  at  a  ma- 
turer  age,  '  and  nourished  them  up  in  the  words  of  faith 
and  of  good  doctrine.'  The  catechising  over,  there  fol- 
lowed prayer,  and  the  singing  of  a  psalm.  Mr.  Cotton  then 
withdrew  to  his  study,  and  its  devotions,  till  the  hour  of 
repose."  2 

In  1 65 1  Cotton  preached  the  second  Artillery 
Election  Sermon. 

Towards  the  close  of  his  life  Cotton  had  a  brief 
correspondence  with  Oliver  Cromwell.  It  appears 
"  that  the  Parliament,  that  Oliver  among  and  be- 
fore them,  had  taken  solemn  anxious  thought  con- 
cerning Propagating  of  the  Gospel  in  New  Eng- 
land ;  and  among  other  measures  passed  an  act  to 
that  end.  It  is  probably  in  special  reference  to  this 
that  Cotton  has  been  addressing  Oliver,  —  founding 
too  on  their  general  relationship  as  Soldier  of  the 
Gospel  and  Priest  of  the  Gospel,  high  brother  and 
humble  one ;  appointed,  both  of  them,  to  fight  for 

1  See  titlepage  of  Cotton's  "  Milk  for  Babes,"  heliotyped  from  the  origi- 
nal of  a  copy  in  Dr.  Dearie's  possession. 

2  McClure's  Life  of  Cotton,  263. 


38  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

it  to  the  death,   each  with   such  weapons  as  were 
given  him." 

The  following  is  the  reply  of  the  Lord  Pro- 
tector : *  — 

For  my  esteemed  Friend,  Mr.  Cotton,  Pastor  of  the  Church 
at  Boston  in  New  England :   These.     ■ 

[London],  2d  October,  1651. 

Worthy  Sir,  and  my  Christian  Friend,  —  I  re- 
ceived yours  a  few  days  since.  It  was  welcome  to  me 
because  signed  by  you,  whom  I  love  and  honor  in  the 
Lord :  but  more  [so]  to  see  some  of  the  same  grounds  of 
our  Actings  stirring  in  you  that  are  in  us,  to  quiet  us  in 
our  work,  and  support  us  therein.  Which  hath  had  great 
difficulty  in  Scotland ;  by  reason  we  have  had  to  do  with 
some  who  were,  I  very  think,  Godly,  but  through  weak- 
ness and  the  subtlety  of  Satan,  [were]  involved  against 
the  Interests  of  the  Lord  and  His  People. 

With  what  tenderness  we  have  proceeded  with  such, 
and  that  in  sincerity,  our  Papers  (which  I  suppose  you 
have  seen)  will  in  part  manifest;  and  I' give  you  some 
comfortable  assurance  of  [the  same].  The  Lord  hath 
marvellously  appeared  even  against  them.  And  now, 
again,  when  all  the  power  was  devolved  into  the  Scottish 
King  and  the  Malignant  Party,  —  they  invading  England, 
the  Lord  rained  upon  them  such  snares  as  the  Enclosed 
wTill  show. 

Only  the  Narrative  is  short  in  this,  That  of  their 
whole  Army,  when  the  Narrative  was  framed,  not  five  men 
were  returned. 

Surely,  sir,  the  Lord  is  greatly  to  be  feared  and  to  be 
praised  !  We  need  your  prayers  in  this  as  much  as  ever. 
Plow  shall  wc  behave  ourselves  after  such  mercies?     What 

1  Oliver  Cromwell's  Letters  and  Speeches,  CXXV.  The  original  is 
found  among  the  Ayscough  MSS.,  No.  4156,  folio  70,  British  Museum. 


1633-52-]  JOHN    COTTON.  39 

is  the  Lord  a-doing?  What  Prophecies  are  now  fulfilling? 
Who  is  a  God  like  ours?  To  know  His  will,  to  do  His 
will,  are  both  of  Him. 

I  took  this  liberty  from  business,  to  salute  you  thus  in 
a  word. 

Truly  I  am  ready  to  serve  you  and  the  rest  of  your 
Brethren  and  Churches  with  you.  I  am  a  poor,  weak  crea- 
ture, and  not  worthy  the  name  of  a  worm ;  yet  accepted 
to  serve  the  Lord  and  His  People.  Indeed,  my  dear 
Friend,  between  you  and  me, 'you  know  not  me,  —  my 
weakness,  my  inordinate  passions,  my  unskilfulness,  and 
every-wray  unfitness  to  my  work.  Yet,  yet  the  Lord,  who 
will  have  mercy  on  whom  He  will,  does  as  you  see !  Pray 
for  me.  Salute  all  Christian  friends,  though  unknown. 
I  rest  your  affectionate  friend  to  serve  you, 

Oliver  Cromwell. 

Cotton's  death,  on  the  23d  December,  1652,  was 
said  to  have  been  caused  by  exposure  to  the  wet,  in 
crossing  the  ferry  from  Cambridge,  after  preaching 
to  the  students.  He  was  buried  in  what  has  since 
been  called  the  Cotton  tomb,  in  the  Chapel  Burying 
Ground.1  With  the  exception  of  Winthrop,  no  one 
was  a  greater  loss  to  the  town  than  Cotton.  The 
colonists  depended  upon  him  for  guidance,  both  in 

1  The  First  Church  Tomb,  commonly  called  the  Cotton  Tomb  (although 
there  are  two  of  that  name),  in  King's  Chapel  Burying  Ground,  is  marked 
by  a  broad  slate  stone,  on  which  are  the  following  inscriptions :  "  Here 
Lye  Intombed  the  Bodyes  of  the  Famous  Reverend  and  Learned  Pas- 
tors of  the  First  Church  of  CHRIST  in  Boston,  viz.:  Mr.  John  Cotton, 
aged  67  years,  Decd  Decembr  the  23d,  1652.  Mr.  John  Davenport,  aged  72 
years,  Dec*1  March  the  15th,  1670.  Mr.  John  Oxenbridge,  aged  66  years, 
Decd  December  the  28,  1674.  Mr.  Tnomas  Bridge,  aged  5S  years,  Decd  Sep- 
tember the  26,  17 1 5."  This  tomb  formerly  belonged  to  Elder  Oliver. — 
Memorial  History  of  Boston,  Vol.  I.  555.  The  same  ground  also  contains  the 
dust  of  John  Winthrop,  Isaac  Johnson,  John  Norton,  and  William  Emerson, 
the  last  minister  of  the  church  who  was  there  buried. 


40  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

State  and  Church  matters.  He  was  emphatically 
what  is  called  a  political  preacher,  and  governed  by 
the  Bible. 

By  his  will,  dated  "  30th  of  9  :  1652,"  he  gave  "  to 
the  Church  of  Boston  a  silver  vessel,  to  be  vsed 
amongst  the  other  communion  plate." 

"  In  1857  the  Chapel  of  the  Cathedral  in  Boston 
(Eng.)  was  restored,  having  been  allowed  to  decay  ; 
and  the  occasion  was  made  one  of  interest,  as  con- 
nected with  the  name  of  John  Cotton."  The  local 
paper  of  that  place  thus  noticed  it : 1  — 

"  It  has  long  been  a  cause  of  surprise  to  many  of  the 
citizens  of  the  United  States,  especially  of  Massachusetts, 
who  visited  in  Boston  (Eng.),  that  no  memorial  of  Mr. 
Cotton  was  to  be  found  in  the  church ;  and  several  of 
these  visitors  expressed  a  desire  to  contribute  towards  the 
erection  of  one. 

"  It  was  suggested,  in  1854,  that  the  chapel,  now  re- 
stored and  reopened,  would  be  a  very  desirable  locality  in 
which  to  place  a  memorial  of  Mr.  Cotton ;  and  a  corre- 
spondence was  opened  with  an  eminent  citizen  (Hon. 
Edward  Everett)  of  Boston,  Mass.,  on  the  subject,  which 
resulted  in  a  very  liberal  and  ample  subscription  to  carry 
out  the  desired  object,  several  of  the  subscribers  being 
descendants  of  Mr.  Cotton  in  the  female  line.  The  work 
of  reparation  was  commenced  in  1856,  and  has  been  com- 
plete and  thorough.     The  chapel  thus   restored   is   about 

1  Many  of  the  following  extracts  and  letters  are  copied  from  a  MS. 
Genealogy  of  the  Cotton  Family  in  England  and  America,  collected  and 
arranged  by  the  late  William  Gray  Brooks  of  Boston,  a  descendant  of  Cot- 
ton, and  now  in  the  possession  of  his  son,  the  Rev.  Phillips  Brooks.  Dr. 
Chauncy  once  said  that  "the  famous  Cotton  had  more  learning  and  under- 
standing than  all  that  descended  from  him."  We  of  a  later  generation  at 
least  will  find  no  difficulty  in  qualifying  that  statement. 


1633-52.]  JOHN    COTTON.  41 

40  feet  long  by  18  broad.  It  was  in  a  state  of  dilapidation, 
—  the  tracery  of  its  very  beautiful  windows  was  sadly 
mutilated ;  the  floor  broken  up  and  irregular ;  the  roof  in 
a  very  dangerous  condition ;  the  outer  walls  perished  and 
decayed  in  a  great  measure,  and  the  inner  ones  disfigured." 

"  The  chapel  was  entirely  repaired ;  and  the  eastern 
arch  now  contains  a  beautiful  brass  tablet,  covered  by  a 
Latin  inscription  from  Mr.  Everett.  The  entire  amount 
given  by  citizens  of  Massachusetts  was  £673  2s.  4^." 

"  A  grand  celebration  of  the  event  took  place  July  21, 
1857,  when  the  chapel  was  again  opened,  and  is  now 
known  as  the  '  Cotton  Chapel.'  "  x 

The  following  is  a  copy  of  the  inscription  by  the 
Hon.  Edward  Everett  in  memory  of  Cotton :  — 

"  In  perpetuam  Johannis  Cottoni  memoriam 

Hujus  ecclesiae  multos  per  annos 
Regnantibus  Jacobo  et  Carolo  Vicarii, 

Gravis,  diserti,  docti,  laboriosi  ; 
Deinpropter  res  sacras  in  patria.  misere  turbatas, 
Novis  sedibus  in  novo  orbe  quaesitis, 
Ecclesiae  primariae  Bostoniae  Nov-Anglorum 

Nomen  hoc  venerabile 
In  Cottoni  honorem  deducentis, 
Vsque  ad  finern  vitas  summa  laude 

Summaque  in  rebus  tam  humanis  quam  divinis  auctoritate 
Pastoris  et  doctoris  ; 

Annis  ccxxv  post  migrationem  ejus  peractis, 
Prognati  ejus  civesque  Bostonienses  Americani 
A  fratribus  Anglicis  ad  hoc  pium  munus  provocati, 
Ne  viri  eximii  nomen 
Utriusque  orbis  desiderii  et  decoris 
Diutius  a  templo  nobili  exularet, 
In  qua  per  tot  annos  oracula  divina 
Diligenter  docte  sancteque  enuntiavisset, 

1  A  list  of  subscribers  to  the  "  Cotton  fund  "  is  given  in  N.  E.  Hist, 
and  Geneal.  Reg.  (1874),  15. 


42  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

Hoc  sacellum  restaurandum  et  hanc  tabulam  ponendam 
Anno  salmis  recuperatae  CI3.  I3CCC.  LV. 
Libenter  grate  curaverunt."  ' 

During  the  short  residence  of  Henry  Vane  in 
Boston  he  lived  with  Cotton,  and  made  an  addition 
to  the  house,  which  he  left  to  the  teacher  on  his 
departure.  This  house  stood  on  the  lot  now  occu- 
pied by  Tremont  Row,  and  near  the  southeast  cor- 
ner of  the  entrance  to  Pemberton  Square.  The 
ancient  structure  was  standing,  and  called  the  oldest 
house  in  Boston,  until  swept  away  by  the  march  of 
improvement  in  1835.  The  rear  part  retained  its 
old-fashioned  appearance  to  the  very  last,  having 
small  casements  and  diamond  panes  in  leaden 
sashes,  the  latter  being  hung  on  hinges  and  opening 
outwards. 

In  the  "  Book  of  Possessions  "  is  recorded  :  — 

"  Mr.  John  Cotton,  1  house  and  garden  and  about  half 
an  acre  of  land  with  an  acre  adjoining,  bounded  with  Sud- 
bury (now  Tremont  Row)  east,  Bendall  north,  the  Centurie 
hill  west,  and  Mr.  Bellingham  south.  This  situation  was 
long  called  '  Cotton's  Hill' 

"In  his  will,  proved  Jan.  27,  1652/3,  he  says:  'And 
because  the  south  part  of  my  house,  which  Sir  Henry 
Vane  built  while  he  sojourned  with  me,  he  by  a  deed  gaue 
it  at  his  departure  to  my  son  Seaborne,  I  do  therefore 
leaue  it  unto  him  as  by  right,  &c,  —  He  also  mentions  his 
wife's  house  and  garden  in  the  market  place  in  Boston 
(England).  —  If  his  wife  and  children  die  without  heirs, 
or  if  they  shall  transplant  themselves  from  hence  into  Old 
England,  then  my  will  is,   and  I  give  the  farm  at  Muddy 

1  N.  E.  Hist,  and  Geneal.  Reg.  (1874),  15. 


1633-52.]  JOHN    COTTON.  43 

River1  (now  Brookline),  one  half  to  the  College  and  one 
half  to  the  Church.'  This  farm  included  the  two  estates 
ncnv  or  recently  in  possession  of  John  Kendrick  and  Moses 
Andrew.  Besides  his  son  Seaborne,  he  left  devisees, 
Sarah,  wife  of  Richard  Mather,  Mariah,  wife  of  Increase 
Mather,  and  John  Cotton,  who  in  1664  confirmed  this  de- 
vise to  Seaborne,  and  he  sells  the  part  to  John  Hull,  the 
instrument  of  sale,  on  parchment,  being  in  possession  of  N. 
I.  Bowditch,  Esq.,  of  this  city.  Mr.  Hull,  who  was  mint 
master  of  the  Colony,  afterwards  purchased  the  other 
rights.  He  died  in  1683,  and  the  division  in  1684  em- 
braced the  lands  in  Boston  known  as  '  Cotton's  Hill,' 
commonly  so  called.  These  premises  afterwards  de- 
scended to  Mr.  Hull's  only  daughter,  Hannah,  wife  of 
Samuel  Sewall. 

"  The  west  line  of  Cotton's  estate  extended  back  as  far 
as  the  estate  now  occupied  by  the  Mt.  Vernon  Church 
(Rev.  Samuel  E.  Herrick's)  in  Ashburton  Street.  Its 
north  line  ran  630  feet  in  a  straight  course  to  Tremont 
Row,  including  all  the  central  portion  of  what  is  now  Pem- 
berton  Square.  This  estate,  after  the  death  of  Samuel 
Sewall  in  1729,  descended  to  his  daughter  Judith,  who 
married  William  Cooper,  and  after  her  death  the  premises 
were  conveyed  to  William  Vassall  in  1758.  In  1790  Pat- 
rick JafTrey  became  owner;  he  married  Madam  Haley. 
It  was  afterwards  owned  by  Jonathan  Mason,  and  finally 
by  Gardner  Greene  in  1803. 

1  "  14th  iom,  1635.  At  a  publick  meeting  of  ye  Inhabitants  of  Boston,  It 
is  agreed  y*  Mr  Wm  Coleburn,  Mr  Wm  Aspinwall,  Mr  Jno.  Sanford,  Wm 
Balstone  &  Richard  Wright,  or  four  of  them,  shall  lay  out  at  Muddy  River,  a 
sufficient  Allottment  for  a  farm  for  or  Teacher,  Mr  John  Cotton. 

"  i°  9th  mo,  1636.  At  a  Meeting  of  ye  Select  men  of  Boston,  It  was 
agreed  yl  or  Teacher,  Mr  John  Cotton,  shal  have  unto  his  Lott  at  Muddy 
River,  all  ye  ground  Lying  between  ye  two  Brooks,  next  to  William  Cole- 
mans  allottment  there,  &  so  to  ye  other  end,  unto  ye  shortest  over  cutt  be- 
yond ye  Hill,  towards  ye  Norwest."  See  Notes  in  the  fly-leaves  of  the 
Maria  Cotton  Bible,  i)ifra. 


44  FIRST   CHURCH    IN   BOSTON.  [1633-52. 

"  His  whole  estate,  which  he  enjoined  should  be  ap- 
praised at  a  fair  value,  amounted  to  ,£2,843  l9s-  3d"1 

The  following  epitaph  on  Cotton  is  said  to  have 
been  composed  by  B.  Woodbridge  (H.  C,  1642):  — 

"A  Living,  Breathing  Bible;  Tables  where 
Both  Covenants,  at  Large,  engraven  were ; 
Gospel  and  Law,  in  's  Heart,  had  each  its  Column; 
His  Head  an  Index  to  the  Sacred  Volume ; 
His  very  Name  a  Title  Page ;  and  next, 
His  Life  a  Coi?imcntary  on  the  Text. 
O,  What  a  Monument  of  Glorious  Worth, 
When,  in  a  New  Edition,  he  comes  forth, 
Without  Errata's,  may  we  think  he  'l  be 
In  Leaves  and  Covers  of  Eternity  !  "2 

"  Twenty-one  of  the  descendants  of  John  Cotton  in  the 
male  line  (besides  the  many  through  male  or  female  of 
the  Mather  blood,  and  many  granddaughters  and  other 
females)  had  been  in  1818  graduated  at  Harvard,  of  whom 
two  thirds  were  clergymen. 

"His  widow  married  Richard  Mather;  she  deceased 
May  27,  1676." 

The  marriage  settlement  of  Richard  Mather  and 
Sarah  Cotton  is  on  record  in  the  Probate  Office, 
Boston,  dated  July  28,  1654:  — 

"  Mr.  Richard  Mather,  Pastor  to  the  Church  of  Dorches- 
ter, was  marryed  to  Mrs.  Sarah  Cotton,  Widdow,  26:  6:  56, 
by  John  Endicott,  Govr."  —  Original  Record. 

The  old  record  book  of  births  and  deaths  in  Bos- 
ton gives  the  following :  — 

1  W.  G.  Brooks's  MS.  Genealogy  of  Cotton. 

2  Sibley,  Harvard  Graduates,  Vol.  I.  27. 


I633-52-]  JOHN   COTTON.  45 

"  Seaborne,  sonne  of  John  Cotton  and  Sarah  his  wife, 
was  borne  12"  (6),  1633  (married,  first,  Dorothy  Brad- 
street;   second,  Prudence  Crosby). 

"  Sarahiah,  daughter  of  John  Cotton  and  Sarah  his  wife, 
was  borne  12"  (7),  1635  (died  Jan.  20,  1649-50;  betrothed 
to  Jona  Mitchell). 

"  Elizabeth,  daughter  of  John  Cotton  and  Sarah  his  wife, 
was  borne  9"  (10),  1637  (baptized  Dec.  10,  1637;  married 
Jeremiah  Eggerton,  died  Aug.  31,  1656). 

"  John,  sonne  of  John  Cotton  and  Sarah  his  wife,  was 
borne  15"  (1),  1639  (married  Joanna  Rossiter). 

"  Mariah,  daughter  of  John  Cotton  and  Sarah  his  wife,  was 
borne  16"  (12),  1641  (married  Rev.  Increase  Mather)."1 

Soon  after  the  arrival  of  Cotton  originated  what 
afterwards  became  known  as  the  Boston  Associa- 
tion of  Congregational  Ministers.2  The  pastors  and 
teachers  of  the  churches  in  the  Bay  Colony  be- 
longed to  this  fraternity,  which  met  once  a  fortnight 
at  the  houses  of  the  members.  Mr.  Skelton  and 
Mr.  Williams,  both  of  Salem,  took  exception  to  it, 
"  as  fearing  it  might  grow  to  a  presbytery  or  super- 
intendency,  to  the  prejudice  of  the  church's  liber- 

1  Crescentius  Mather,  the  father  of  Cotton  Mather,  married  Maria,  the 
sole  surviving  daughter  of  Rev.  John  Cotton,  "  ye  6  day  of  ye  I  month,  being 
ye  fifth  day  of  ye  vveeke,  166^."  See  Notes  in  the  fly-leaves  of  a  Bible  pre- 
sented to  Maria  Cotton  by  her  father,  the  Rev.  John  Cotton,  and  now  in  the 
cabinet  of  the  Mass.  Hist.  Soc.  Library. 

"  There  are  numerous  descendants  of  Cotton  living  among  us ;  and  on 
October  4,  1859,  occurred  in  Plymouth  the  death  of  Mrs.  Priscilla  Cotton,  at 
the  age  of  ninety-nine  years  and  four  days.  Born  in  Plymouth  September 
30,  1760,  in  the  reign  of  George  II.,  she  married  John  Cotton,  fourth  in  de- 
scent from  old  John.  Up  to  1740  there  had  been  twenty-seven  preachers 
of  this  stock  in  New  England."  —  William  T.  Davis  in  a  Letter  to  Hon.  R. 
C.  Winthrop,  Mass.  Hist.  Soc.  Proceed.,  Vol.  XIII.  211. 

2  Emerson's  History  of  First  Church,  21. 


46  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

ties."  But  their  fears  proved  groundless,  as  no 
jurisdiction  of  the  kind  was  ever  asserted. 

The  prominent  place  in  the  community  occupied 
by  Cotton  at  once  became  apparent ;  and  in  the 
church  of  Boston  the  fruit  of  his  labors  was  par- 
ticularly noticeable  after  his  call  to  office.  "  More 
were  converted  and  added  to  that  church  than  to 
all  the  other  churches  in  the  Bay.  Divers  profane 
and  notorious  evil  persons  came  and  confessed 
their  sins,  and  were  comfortable  received  into  the 
bosom  of  the  church.  Yea,  the  Lord  gave  witness 
to  the  exercise  of  prophecy,  so  as  thereby  some  were 
converted  and  others  much  edified.  Also,  the  Lord 
pleased  greatly  to  bless  the  practice  of  discipline, 
wherein  he  gave  the  pastor,  Mr.  Wilson,  a  singular 
gift,  to  the  great  benefit  of  the  church." 

"  After  much  deliberation  and  serious  advice,  the 
Lord  directed  the  teacher,  Mr.  Cotton,  to  make  it 
clear  by  the  Scripture  that  the  minister's  main- 
tenance, as  well  as  all  other  charges  of  the  church, 
should  be  defrayed  out  of  a  stock  or  treasury,  which 
was  to  be  raised  out  of  the  weekly  contribution  ; 
which,  accordingly,  was  agreed  upon.  .  .  .  Mr.  Cot- 
ton had  disbursed  eighty  pounds  for  his  passage, 
and  towards  his  house,  which  he  would  not  have 
again  ;  so  there  was  about  ^"60  raised  towards  the 
finishing  of  his  house,  and  about  ^100"  towards 
his  maintenance  and  that  of  Mr.  Wilson. 

During  the  months  of  November  and  December 
the  small-pox  broke  out  among  the  Indians,  sweep- 


1633-52]  JOHN    COTTON.  47 

ing  away  great  numbers  of  them.  Their  own 
people  fled  from  the  disorder ;  but  the  English, 
among  others  Mr.  Maverick,  not  in  full  communion 
with  the  church,  were  very  constant  in  their  minis- 
trations. 

At  one  of  the  early  Thursday  lectures,  of  which 
Winthrop  first  makes  mention,  a  question  was 
raised  as  to  whether  it  were  the  duty  of  women  to 
veil  themselves  in  public.  After  quite  a  grave  con- 
troversy, in  the  course  of  which  Mr.  Cotton  took 
the  position  "  that  where  (by  the  custom  of  the 
place)  they  were  not  a  sign  of  the  women's  sub- 
jection, they  were  not  commanded  by  the  apostle," 
in  which  he  was  opposed  by  Mr.  Endecott,  "  the 
governour  [Winthrop]  interposed ;  and  so  it  brake 
off." 

Divers  disputes  arose  this  year  between  Roger 
Williams  (then  of  Salem)  and  the  authorities  of  the 
Bay  Colony. 

"  27]  The  governour  and  assistants  met  at  Bos- 
ton," and,  after  consulting  "  some  of  the  most 
judicious  ministers,"  ordered  his  "convention"  at 
the  next  court.  He  was  charged  with  calling  in 
question  the  validity  of  King  James's  grant,  claim- 
ing that  they  had  no  title  to  the  land  in  their  occu- 
pancy, unless  it  was  secured  by  buying  off  the 
natives.  His  answer  was  so  penitent,  and  the  as- 
surance of  his  loyalty  so  satisfactory,  that,  upon  his 
retraction  and  taking  the  oath  of  allegiance,  it  was 
agreed  to  release  him.     His  present  mood  did  not 


48  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

long  continue,  however,  for  next  year  he  is  charged 
with  reiterating  some  of  his  former  opinions,  and, 
in  addition,  calling  the  churches  of  England  anti- 
Christian.  In  July,  1635,  he  again  appears  before 
the  court.  Meantime  the  church  of  Salem,  in 
what  seemed  like  contempt  of  the  magistrates,  had 
chosen  him  teacher.  The  church  and  their  minister 
were  allowed  further  time  u  to  consider  of  these 
things,"  and  then  either  to  give  satisfaction  or  sub- 
mit to  the  decree  of  the  court.  At  the  General 
Court  in  October  following,  all  the  ministers  in  the 
Bay  being  summoned  to  attend,  Mr.  Williams  was 
again  convented.  The  charge  this  time  was  for 
having  "  broached  and  divulged  divers  new  and 
dangerous  opinions  against  the  authority  of  the 
magistrates,  as  also  writ  letters  of  defamation  both 
of  the  magistrates  and  churches  here." 

Mr.  Hooker  was  deputed  to  "  reduce  him  "  from 
error,  but  to  no  purpose ;  and  the  court  finally 
sentenced  him  to  depart  out  of  the  jurisdiction 
within  six  weeks,  "  all  the  ministers  save  one  ap- 
proving." His  own  church  then  refused  to  sustain 
him  by  declining  to  renounce  communion  with  the 
other  churches  in  the  Bay,  as  he  had  requested 
them  to  do.  Further  liberty  was  given  him  till 
spring,  provided  he  did  not  "  go  about  trying  to 
draw  others  to  his  opinion  ;  ':  but,  it  coming  to  the 
ears  of  the  authorities  that  he  continued  to  preach 
his  new  doctrines,  it  was  decided  to  send  him  back 
to  England  by  a  ship  then  about  to  sail.     "Where- 


I633-S2-]  JOHN    COTTON.  49 

upon  a  warrant  was  sent  to  him  to  come  to  Bos- 
ton to  be  shipped."  But  he  offered  some  excuse 
for  avoiding  the  summons ;  and  when  they  sent 
Captain  Underhill  to  apprehend  him,  it  was  found 
that  he  had  left  three  days  before  for  parts  un- 
known. 

Viewed  from  the  standpoint  of  a  Theocratic  form 
of  government,  it  may  well  be  doubted  whether  our 
fathers  could  have  pursued  any  different  course  in 
dealing  with  Williams  without  at  least  imperilling 
the  safety  of  their  enterprise.  Any  one  who  saw  fit 
to  deny  the  authority  of  the  government,  as  he  did, 
was  of  course  a  dangerous  element  in  the  com- 
munity. While  we  may  regret  that  any  such  pro- 
ceeding as  was  resorted  to  in  his  case  was  thought 
to  be  necessary,  we  must  not  let  our  feelings  control 
our  judgment.  There  was  room  enough  outside  for 
such  as  wished  to  try  the  experiment  of  setting  up 
a  different  form  of  government  without  running  the 
risk  of  upsetting  one  already  established.  It  may 
be  said  that  this  view  presents  but  one  side  of  the 
question,  and  leaves  out  of  consideration  the  merits 
of  the  entire  controversy.  This  may  be  true.  But 
let  us  here  simply  content  ourselves  with  the  reflec- 
tion that  what  seems  like  harsh  treatment  in  his  case 
was  not  so  in  reality,  —  at  least  not  as  regards  any 
actual  discomforts  attending  his  removal.  The  whole 
country  was  then  little  better  than  a  wilderness ; 
and,  so  far  as  climate,  soil,  and  surroundings  were 
concerned,  the  new  home  which  he  soon  found  in 

4 


50  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

Rhode    Island  would    certainly  compare   favorably 
with  any  of  his  former  habitations. 

A  doubt  now  arose  in  the  minds  of  some  of  the 
Charlestown  people  as  to  whether  they  had  been  in 
fact  dismissed  from  Boston  Church.  Such  an  anxi- 
ety may  seem  to  us  a  little  singular,  but  at  that  time 
"  the  rules  and  discipline  of  the  church  were  so 
rigidly  observed  that  a  person  coming  from  a  neigh- 
boring church,  in  which  he  was  here  well  known  to 
enjoy  a  fair  character  and  a  regular  standing,  could 
not  be  received  without  renewing  the  profession  of 
his  faith."     Take,  for  example,  the  following :  — 

"  April  20,  1634,  John  Coggshall,  gentleman,  being  dis- 
missed from  the  church  of  Roxbury  to  Boston,  though  he 
were  well  known  and  approved  of  the  church,  yet  was  not 
received  but  by  confession  of  his  faith." 

"  1634.  May  14."'  At  the  General  Court  Cot- 
ton preached  ]  the  doctrine  that  a  magistrate  ought 
not  to  be  turned  out  of  office  without  just  cause,  and 
under  no  circumstances  should  he  be  arraigned  as 
a  public  criminal,  any  more  than  a  magistrate  may 
turn  a  private  man  out  of  his  freehold  without  just 
cause. 

On  another  and  a  similar  occasion  Cotton  preached 
from  Hag.  ii.  4,  on  the  "  nature  or  strength  (as  he 
termed  it)  of  the  magistracy,  ministry,  and  people  ; 
viz.,  the  strength  of  the  magistracy  to  be  their  au- 
thority ;    of   the  people,   their  liberty ;    and   of  the 

1  Supposed  to  be  the  first  general  election  sermon. 


I633-52-]  JOHN    COTTON.  51 

ministry,  their  purity ;  and  showed  how  all  of  these 
had  a  negative  voice,  and  that  yet  the  ultimate  reso- 
lution ought  to  be  in  the  whole  body  of  the  people, 
.  .  .  which  gave  great  satisfaction  to  the  company." 

"  October  5."]  An  attempt  was  made  to  reduce 
the  number  of  lectures.  Accordingly  the  ministers, 
with  the  advice  of  the  magistrates,  and  with  the 
consent  of  the  congregations,  agreed  to  hold  two, 
instead  of  four,  as  formerly,  and  have  them  in  dif- 
ferent towns,  Mr.  Cotton  delivering  one  in  Boston 
on  •  Thursday.  But,  on  December  11,  the  former 
practice  was  resumed,  as  the  severe  weather  made 
it  inconvenient  for  people  to  travel. 

"  November  27.""  Mr.  Eliot,  teacher  of  the  church 
in  Roxbury,  having  lately  found  fault,  so  it  was 
said,  in  one  of  his  sermons,  with  the  course  which 
the  ministers  pursued  in  making  terms  of  peace 
with  the  Pequods,  Mr.  Cotton,  Mr.  Hooker,  and 
Mr.  Welde  were  appointed  to  "  deal  "  with  him,  in 
order  to  make  him  see  his  error  and  give  satisfac- 
tion. The  three  ministers  accordingly  conferred 
with  Mr.  Eliot,  and  brought  him  to  admit  that  he 
had  been  at  fault,  and  he  was  led  to  clear  himself  in 
public  on  the  next  Lord's  day. 

"Dec.  11."]  This  day,  after  lecture,  Mr.  Cotton 
•exerted  his  influence  successfully  towards  securing 
a  new  election  for  public  officers  who  should  divide 
up  the  town  lands.  The  poorer  classes  had  com- 
bined to  elect  a  different  set  of  men  from  those 
hitherto  in  office,  in  order  to  obtain  a  more  liberal 


52  FIRST    CHURCH    IN   BOSTON.  [1633-52. 

distribution.  The  seven  men  who  were  afterwards 
chosen,  in  accordance  with  Mr.  Cotton's  suggestion, 
made  a  fair  division,  and  without  any  needless  sacri- 
fice, taking  good  care  to  preserve  a  decent  portion 
of  the  lands  to  be  used  in  common  by  all  the  in- 
habitants.1 

"  t  3.""  This  day  the  Church  held  a  fast  on  account 
of  the  "  absence  of  their  pastor  and  other  brethren 
gone  to  England,  and  like  to  be  detained  there," 
and  for  the  loss  of  four  persons  (one  of  them  a 
member  of  Boston  Church)  who  had  been  drowned 
in  the  harbor. 

"  19.""  At  a  council  of  ministers  held  at  Boston, 
all  being  present  except  Mr.  Ward  of  Ipswich,  two 
questions  were  propounded :  First,  If  a  general 
governor  is  sent  over  from  England,  what  shall  we 
do  ?  Second,  Is  it  lawful  to  carry  the  cross  on  our 
ensigns  ?  There  was  some  difference  of  opinion  as 
to  the  second  point ;  but  as  to  the  first,  they  all 
agreed  that  they  ought  not  to  accept  him,  but,  if 
unable  to  oppose  him,  to  "  avoid  or  protract." 

"  1635.  Mo.  3.  6."]  At  the  General  Court  held 
at  Newtown  for  the  election  of  magistrates,  Endicott 
of  Salem  "  was  left  out,  and  called  into  question  for 
defacing  the  cross  in  the  ensign."  The  committee 
who  were  appointed  to  inquire  into  the  matter, 
after  some  deliberation,  reported  against  him,  and 

1  By  this  means  the  Boston  Common  is  said  to  have  been  preserved  for 
the  enjoyment  of  posterity.  "  The  first  positive  enactment  by  which  the 
Common  became  a  fixed  tract  of  land,  substantially  as  we  now  have  it,  was 
in  March,  1640."  —  Memorial  History  of  Boston,  Vol.  I.  517. 


1633-52]  JOHN    COTTON.  53 

"  adjudged  him  worthy  admonition,  and  to  be  dis- 
abled one  year  from  bearing  any  public  office,  de- 
clining any  heavier  sentence,  because  they  were 
persuaded  he  did  it  out  of  tenderness  of  conscience, 
and  not  of  any  evil  intent." 

This  decision  gave  rise  to  so  much  difference  of 
opinion  that  the  ministers  promised  to  take  hold 
of  the  matter,  and  "  to  write  into  England  to  have 
the  judgment  of  the  most  wise  and  godly  there." 
Whether  they  received  any  reply  or  not  is  un- 
known ;  but,  at  a  General  Court  held  the  same  year, 
the  military  commissioners,  who  were  ordered  to 
"  appoint  colors  "  for  the  different  companies  and  at 
Castle  Island,  "  left  out  the  cross  in  all  of  them." 

"  Mo.  8.  6."  Mr.  Wilson  returned  from  Eng- 
land, with  his  wife  and  family.  Thomas  Shepard, 
Hugh  Peter,  and  other  ejected  ministers,  arrived 
the  same  day. 

"  November  1."  Mr.  Henry  Vane,  son  and  heir 
to  Sir  Henry  Vane,  a  privy  councillor,  was  admitted 
a  member  of  the  church. 

"  iober,  10."]     Mr.  Norton  arrived  at  Plymouth. 

"Mo.  12.  1."]  Cambridge  Church  is  gathered, 
Mr.  Cotton  giving  the  right  hand  of  fellowship. 

"  25."]  A  general  fast  proclaimed  by  the  churches. 
"  The  church  of  Boston  renewed  their  covenant  this 
day,  and  made  a  large  explanation  of  that  which 
they  had  first  entered  into,  and  acknowledged  such 
failings  as  had  fallen  out." 

"  1636.     April."_      The  question  came  up  about 


54  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

this  time  as  to  how  those  persons  should  be  treated 
who,  while  visiting  England,  joined  in  the  Episcopal 
worship.  Should  they  be  excommunicated  for  so 
doing  ?  The  method  of  dealing  with  this  question 
exhibits  a  dawning  sense  of  liberality  ;  for,  notwith- 
standing their  separation  from  the  mother  church, 
it  was  treated  as  a  matter  of  opinion  worthy  at  least 
of  allowance. 

"  Mo.  3.  15."]  Mr.  Peter  preached  at  Boston, 
and,  among  other  things,  earnestly  requested  the 
church  to  allow  Mr.  Cotton  to  go  through  the  Scrip- 
tures and  "raise  marginal  notes"  on  the  knotty  passa- 
ges ;  and,  further,  to  secure  employment  for  "  people 
(especially  women  and  children  in  the  winter  time), 
for  he  feared  that  idleness  would  be  the  ruin  both 
of  church  and  commonwealth." 

Towards  the  latter  part  of  this  year 

"  One  Mrs.  Hutchinson,  a  member  of  the  church  of 
Boston,1  a  woman  of  a  ready  wit  and  bold  spirit,  brought 
over  with  her  two  dangerous  errours :  1.  That  the  person 
of  the  Holy  Ghost  dwells  in  a  justified  person  ;  2.  That  no 
sanctification  can  help  to  evidence  to  us  our  justification. 
From  these  two  grew  many  branches ;  as,  (1)  our  union 
with  the  Holy  Ghost,  so  as  a  Christian  remains  dead  to 
every  spiritual  action,  and  hath  no  gifts  or  graces,  other 
than  such  as  are  in  hypocrites,  nor  any  other  sanctifica- 
tion but  the  Holy  Ghost  himself. 

"  There  joined  with  her  in  these  opinions  a  brother  of 
hers,  one  Mr.  Wheelwright,  a  silenced  minister  sometimes 
in  England." 

1  She  had  been  a  member  of  Cotton's  congregation  in  England,  and 
arrived  in  this  country  Sept.  18,  1634,  to  enjoy  his  ministry. 


1633-52.]  JOHN    COTTON.  55 

Nothing  better  illustrates  the  sensitive  spirit  of 
the  times  regarding  religious  topics  than  the  pro- 
longed controversy  which  now  ensued.  The  whole 
colony  was  stirred  up  by  the  discussion,  till  at  last 
the  contention  became  so  alarming  as  to  require  the 
attention  of  the  court.  Such  was  the  intimate  rela- 
tion between  the  Church  and  State  in  those  early 
days  that  the  slightest  disturbance  of  one  body  was 
*sure  to  react  on  the  other.  Mr.  Cotton  himself  was 
thought  by  some  to  be  too  much  in  sympathy  with 
the  new  doctrine  ;  and  several  of  Boston  Church, 
encouraged  by  his  seeming  approval  or  sympathy 
of  opinion,  were  for  calling  Mr.  Wheelwright  to 
be  their  teacher. 

On  the  question  coming  up, 

"  One  1  of  the  church  stood  up  and  said  he  could  not 
consent.  His  reason  was  because,  the  church  being  well 
furnished  already  with  able  ministers,  whose  spirits  they 
knew,  and  whose  labors  God  had  blessed  in  much  love  and 
sweet  peace,  he  thought  it  not  fit  (no  necessity  urging)  to 
put  the  welfare  of  the  church  to  the  least  hazard,  as  he 
feared  they  should  do  by  calling  in  one  whose  spirit  they 
knew  not,  and  one  who  seemed  to  dissent  in  judgment,  and 
instanced  in  two  points  which  he  delivered  in  a  late  exer- 
cise there  :  1.  That  a  believer  was  more  than  a  creature. 
2.  That  the  person  of  the  Holy  Ghost  and  a  believer  were 
united.  Hereupon  the  governour  [Vane]  spake, —  that  he 
marvelled  at  this,  seeing  Mr.  Cotton  had  lately  approved 
his  doctrine.  To  this  Mr.  Cotton  answered  that  he  did 
not   remember  the  first,  and  desired   Mr.  Wheelwright  to 

1  Savage  says,  "  Without  doubt,  Winthrop  himself."  Winthrop's  Jour- 
nal, Vol.  I.  202,  note. 


56  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

explain  his  meaning.  He  denied  not  the  points,  but 
showed  upon  what  occasion  he  delivered  them.  Where- 
upon, there  being  an  endeavour  to  make  a  reconciliation, 
the  first  replied  that,  although  Mr.  Wheelwright  and  him- 
self might  likely  agree  about  the  point,  and  although  he 
thought  reverendly  of  his  godliness  and  abilities,  so  as  he 
could  be  content  to  live  under  such  a  ministry,  yet,  seeing 
he  was  apt  to  raise  doubtful  disputations,  he  could  not 
consent  to  choose  him  to  that  place.  Whereupon  the 
church  gave  way,  that  he  might  be  called  to  a  new  church, 
to  be  gathered  at  Mount  Woolaston." 

It  will  be  neither  expedient  nor  profitable  to  con- 
sider the  technical  bearing  of  this  controversy.  It 
covers  many  pages  of  Winthrop's  journal,  and  so 
intricate  did  the  discussion  become  that  the  original 
point  in  controversy  was  soon  lost  sight  of.  All  of 
First  Church,  except  the  pastor  and  three  or  four 
others,  sided  with  Mr.  Cotton,  whose  views,  as  has 
been  stated,  were  somewhat  in  accord  with  those  of 
Mrs.  Hutchinson.  Parties  were  formed  at  the  next 
court  on  the  basis  of  the  new  opinions.  Mr.  Cotton 
and  his  followers  here  found  themselves  in  a  minority, 
owing  to  the  opposition  of  the  country  ministers  and 
their  churches. 

"(11)  20."]  "A  general  fast  was  kept  in  all  the 
churches.  The  occasion  was  the  miserable  estate  of  all 
the  churches  in  Germany ;  the  calamities  upon  our  native 
country,  the  bishops  making  havoc  in  the  churches,  putting 
down  the  faithful  ministers,  and  advancing  popish  cere- 
monies and  doctrines ;  the  plague  raging  exceedingly,  and 
famine  and  sword  threatening  them ;  the  dangers  of  those 
at  Connecticut,  and  of  ourselves  also,  by  the  Indians ;  and 
the  dissensions  in  our  churches. 


1633-52-]  JOHN    COTTON.  57 

"  The  differences  in  the  said  points  of  religion  increased 
more  and  more ;  and  the  ministers  of  both  sides  (there 
being  only  Mr.  Cotton  of  one  party)  did  publicly  declare 
their  judgments  in  some  of  them,  so  as  all  men's  mouths 
were  full  of  them.  And  there  being,  12  mo.  3,  a  ship 
ready  to  go  for  England,  and  many  passengers  in  it,  Mr. 
Cotton  took  occasion  to  speak  to  them  about  the  differences, 
&c,  and  willed  them  to  tell  our  countrymen  that  all  the 
strife  amongst  us  was  about  magnifying  the  grace  of 
God ;  one  party  seeking  to  advance  the  grace  of  God 
within  us,  and  the  other  to  advance  the  grace  of  God 
towards  us  (meaning  by  the  one  justification,  and  by  the 
other  sanctification),  and  so  bade  them  tell  them  that,  if  there 
were  any  among  them  that  would  strive  for  grace,  they 
should  come  hither,  and  so  declared  some  particulars.  Mr. 
Wilson  spake  after  him,  and  declared  that  he  knew  none 
of  the  elders  or  brethren  of  the  churches,  but  did  labor  to 
advance  the  free  grace  of  God  in  justification,  so  far  as  the 
word  of  God  required ;  and  spake  also  about  the  doctrine 
of  sanctification,  and  the  use  and  necessity,  &c,  of  it;  by 
occasion  whereof  no  man  could  tell  (except  some  few  who 
knew  the  bottom  of  the  matter)  where  any  difference  was ; 
which  speech,  though  it  offended  those  of  Mr.  Cotton's  party, 
yet  it  was  very  seasonable  to  clear  the  rest,  who  otherwise 
should  have  been  reputed  to  have  opposed  free  grace. 
Thus  every  occasion  increased  the  contention,  and  caused 
great  alienation  of  minds  ;  and  the  members  of  Boston  (fre- 
quenting the  lectures  of  other  ministers)  did  make  much 
disturbance  by  publick  questions  and  objections  to  their 
doctrines  which  did  any  way  disagree  from  their  opinions ; 
and  it  began  to  be  as  common  here  to  distinguish  between 
men  by  being  under  a  covenant  of  grace  or  a  covenant 
of  works,  as  in  other  countries  between  Protestants  and 
Papists." 

"(1)9."]  At  the  General  Court,  which  now  be- 
gan, Mr.  Wilson  was  sustained  in  his  position. 


58  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

The  ministers  were  called  upon  at  this  session  to 
give  their  opinion  about  the  authority  of  the  court 
in  church  matters.  They  all  agreed  that  no  mem- 
ber of  the  court  ought  to  be  publicly  questioned  by 
a  church  for  any  speech  without  the  license  of  the 
court ;  and,  secondly,  "  that  in  all  such  heresies  or 
errours  of  any  church  members  as  are  manifest  and 
dangerous  to  the  State,  the  court  may  proceed  with- 
out tarrying  for  the  church  ;  but  if  the  opinions  be 
doubtful,  they  are  first  to  refer  them  to  the  church. 
At  this  court,  when  Mr.  Wheelwright  was  to  be 
questioned  for  a  sermon  which  seemed  to  tend  to 
sedition,  near  all  the  church  of  Boston  presented  a 
petition  to  the  court  for  two  things  :  1.  That,  as  free- 
men, they  might  be  present  in  cases  of  judicature. 
2.  That  the  court  would  declare  if  they  might  deal 
in  cases  of  conscience  before  the  church.  This  was 
taken  as  a  groundless  and  presumptuous  act,  espe- 
cially at  this  season,  and  was  rejected,  with  this 
answer :  That  the  court  had  never  used  to  proceed 
judicially,  but  it  was  openly;  but,  for  matter  of  con- 
sultation and  preparation  in  causes,  they  might  and 
would  be  private." 

"  One  Stephen  Greensmith,"  a  person  apparently 
of  some  consequence,  "for  saying  that  all  the  min- 
isters, except  A,  B,  C,"  (Cotton,  Wheelwright, 
"  and,  as  he  thought,  Mr.  Hooker,")  did  teach  a 
covenant  of  works,  was  censured  to  acknowledge 
his   fault  in   every  church,   and    fined    ^o.1      Mr. 

1  James  Penn  and  Edward  Bendall,  of  Boston  Church,  were  his  sureties 
on  a  bond  for  that  amount.     Winthrop's  Journal,  Vol.  I.  348. 


1633-52.]  JOHN    COTTON.  59 

Wheelwright  caused  further  trouble  at  this  time  by 
a  sermon  preached  in  Braintree  on  a  fast-day  ap- 
pointed to  pacify  the  strife.  He  was  sustained,  as 
usual,  by  Governor  Vane  and  the  majority  of  Boston 
Church,  and  enjoined  to  appear  at  the  next  court.1 

"  1637.  Mo.  2.  6."]  The  following  is  perhaps  wor- 
thy of  note.  When  the  church  of  Concord  ordained 
their  ministers,  "  the  Governour,  and  Mr.  Cotton,  and 
Mr.  Wheelwright,  and  the  two  ruling  elders  of  Bos- 
ton, and  the  rest  of  t-hat  church  which  were  of  any 
note,  did  none  of  them  come  to  this  meeting.  The 
reason  was  conceived  to  be  because  they  accounted 
these  as  legal  preachers,  and  therefore  would  not 
give  approbation  to  their  ordination."  2 

The  attention  of  the  court  at  the  next  meeting 
was  again  drawn  to  the  sermon  of  Mr.  Wheelwright ; 
but  in  order  that  "  their  moderation  and  desire  of 
reconciliation  might  appear  to  all,"  and  to  give  time 
for  the  churches  to  meet  and  confer,  respite  was 
allowed  to  the  next  session. 

"Mo.  4.  15."]  All  the  churches  kept  a  day  of 
thanksgiving  "  for  the  victory  obtained  against  the 
Pequods  and  for  other  mercies." 

"  26.""      Mr.  Davenport  arrived  from  England. 

"  Mo.  6.  5.""  As  a  result  of  the  religious  excite- 
ment, a  woman  of   Boston  congregation  became  so 

1  Wheelwright  labored  principally  at  Braintree,  then  included  within  the 
wide  range  of  Boston  Church.  See  Pattee's  History  of  Old  Braintree  and 
Quincy,  181. 

>l  The  same  principle  was  adhered  to  when  Wilson  was  chosen  teacher  in 
August,  1630,  ante,  Chap.  I.  8. 


60  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

worried  about  her  spiritual  condition  that,  in  a  fit 
of  derangement,  she  threw  her  infant  into  a  well,  and 
then  came  into  the  house  and  said,  "  now  she  was 
sure  she  should  be  damned,  for  she  had  drowned  her 
child."  But,  Winthrop  adds,  "  some,  stepping  pres- 
ently forth,  saved  the  child." 

About  this  time  an  attempt  at  a  reconciliation  took 
place  between  Cotton,  Wheelwright,  and  Wilson. 
The  24th  of  the  month  was  set  down  by  the  elders 
for  a  day  of  humiliation,  and  the  30th  for  a  con- 
ference. 

"  17.]  Mr.  Davenport  preached  at  Boston  (it  being 
the  lecture  day)  out  of  that  in  1  Cor. ;  I  exhort  you, 
brethren,  that  there  be  no  divisions  among  you ;  wherein, 
as  he  fully  set  forth  the  nature  and  danger  of  divisions,  and 
the  disorders  which  were  among  us,  so  he  clearly  discovered 
his  judgment  against  the  new  opinions  and  bitter  practices 
which  were  sprung  up  here." 

"  Mo.  6.  30.""  The  Cambridge  Synod  began. 
Representatives  from  all  the  churches  were  present. 
The  meeting  was  attended  with  much  warmth  of  dis- 
cussion. "  Some  of  Boston,"  becoming  offended  at  a 
declaration  of  errors,  "departed  from  the  assembly." 
Mr.  Cotton  and  Mr.  Wheelwright,  however,  were 
given  an  opportunity  to  present  their  side  of  the 
question  ;  and  a  better  understanding,  for  a  time  at 
least,  seems  to  have  resulted  from  the  arguments. 

"  Mo.  7.]  The  last  day  of  the  assembly  other  questions 
were  debated  and  resolved:  I.  That,  though  women  might 
meet  (some  few  together)  to  pray  and  edify  one  another, 


1633-52.]  JOHN   COTTON.  6 1 

yet  such  a  set  assembly  (as  was  then  in  practice  at  Boston), 
where  sixty  or  more  did  meet  every  week,  and  one  woman 
(in  a  prophetical  way,  by  resolving  questions  of  doctrine 
and  expounding  scripture)  took  upon  her  the  whole  exer- 
cise, was  agreed  to  be  disorderly,  and  without  rule. 

2.  "  Though  a  private  member  might  ask  a  question 
publicly,  after  sermon,  for  information ;  yet  this  ought  to 
be  very  wisely  and  sparingly  done,  and  that  with  leave  of 
the  elders ;  but  questions  of  reference  (then  in  use)  where- 
by the  doctrines  delivered  were  reproved,  and  the  elders 
reproached,  and  that  with  bitterness,  was  utterly  con- 
demned. 

3.  "  That  a  person  refusing  to  come  to  the  assembly,  to 
abide  the  censure  of  the  church,  might  be  proceeded  against 
though  absent;  yet  it  was  held  better  that  the  magistrates' 
help  were  called  for,  to  compel  him  to  be  present. 

4.  "  That  a  member  differing  from  the  rest  of  the  church 
in  any  opinion,  which  was  not  fundamental,  ought  not  for 
that  to  forsake  the  ordinances  there;  and  if  such  did 
desire  dismission  to  any  other  church,  which  was  of  his 
opinion,  and  did  it  for  that  end,  the  church  whereof  he  was 
ought  to  deny  it  for  the  same  end." 

"  22."  Adjourned  sine  die.  A  motion  made  by 
the  Governor  to  consider  about  the  maintenance  of 
the  ministers  according  to  the  rule  of  the  gospel  was 
dismissed,  "  lest  it  should  be  said,  that  this  assembly 
was  gathered  for  their  private  advantage." 

"  26."]  Mr.  Davenport  preached  a  sermon  on 
"  Unity." 

"  8.  12.]  A  day  of  thanksgiving  kept  in  all  the  churches 
for  our  victories  against  the  Pequods,  and  for  the  success 
of  the  assembly;  but,  by  reason  of  this  latter,  some  of 
Boston  would  not  be  present  at  the  publick  exercises." 


62  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

Effectual  measures  were  now  taken  to  root  out 
the  opinions  which  had  caused  so  much  alarm  in 
the  colony.  For  this  purpose  the  authors  of  the 
mischief  were  first  banished. 

In  spite  of  the  sympathy  felt  for  the  views  of  Mrs. 
Hutchinson  by  most  of  the  members  of  the  old 
church,  what  was  regarded  as  her  inconsiderate 
behavior  at  last  drove  the  court  to  take  extreme 
measures  to  be  rid  of  her.  Mr.  Wheelwright,  still 
persisting  in  his  "  errours,"  was  disfranchised  and 
banished.1 

William  Aspinwall  and  John  Coggeshall,  both 
deputies  for  Boston  and  sympathizers  with  Mr. 
Wheelwright,  the  former  having  drawn  up  and 
signed  a  remonstrance  in  his  favor,  also  suffered 
the  same  penalty. 

Of  the  others  who  signed  this  petition,  some 
seventy  in  all,  Captain  Underbill  and  five  or  six 
more  were  disfranchised,  and  the  rest  disarmed. 

Mrs.  Hutchinson  was  first  admonished,  in  hopes 
that  that  would  convince  her  of  error,  and  persuade 
her  to  make  satisfaction ;  but,  still  persisting,  she 
was  finallv  cast  out.2 

1  He  was  released  from  banishment  in  1644,  and  before  he  died,  in  1680, 
became  the  oldest  minister  in  the  colony. 

2  Church  Records,  10. 

The  following  is  a  copy  of  the  order  of  court  above  referred  to  :  "  Whereas 
the  opinions  and  revelations  of  Mr.  Wheelwright  and  Mrs.  Hutchinson  have 
seduced  and  led  into  dangerous  errors  many  of  the  people  here  in  New  Eng- 
land, insomuch  as  there  is  just  cause  of  suspicion  that  they,  as  others  in 
Germany  in  former  times,  may,  upon  some  revelation,  make  some  sudden 
inruption  upon  those  that  differ  from  them  in  judgment ;  for  prevention 
whereof  it  is  ordered  that  all  those  whose  names  are  underwritten  shall  (upon 


1633-52]  JOHN    COTTON.  63 

The  following  is  the  record :  — 


't> 


"The  22th  of  ye  jst  Moneth,  1638.  Anne  the  wife  of  or 
Brother  Willyam  Hutchinson,  having  on  ye  15th  of  this 
Moneth  beene  openly  in  Publique  Congregation  admon- 
ished of  sundry  Errors  held  by  her,  was  on  ye  same 
22th  day  Cast  out  of  ye  Church  for  impenitently  p.sisting 
in  a  manifest  lye  then  expressed  by  her  in  open  Con- 
gregation." 

She  seemed  to  glory  in  her  martyrdom  ;  and  it 
was  not  until  a  warrant  was  issued  by  the  Governor 
requiring  her  to  leave  the  jurisdiction  before  the  end 
of  the  month  that  she  finally  departed.  But  it  was 
a  long  time  before  the  church  ceased  to  be  troubled 
by  her  and  her  sect.  After  leaving  these  parts,  she 
first  went  to  Rhode  Island,  but  subsequently  removed 
to  the  main-land  opposite  Long  Island,  where,  five 
or  six  years  later,  with  all  her  family  but  one  son 
and  one  daughter,1  she  was  murdered  by  the  Indians, 
—  forming  a  fearful  climax  to  her  eventful  career. 

During  her  stay  in  Rhode  Island  Mrs.  Hutchin- 
son gathered  about  her  all  the  disaffected  spirits  in 
the  community.  Rhode  Island  was  then  a  harbor- 
age for  religious  outcasts. 

warning  given  or  left  at  their  dwelling-houses)  before  the  thirtieth  day  of  this 
month  of  November,  deliver  in  at  Mr.  Cane's  [Keayne's]  house,  at  Boston, 
all  such  guns,  pistols,  swords,  powder,  shot,  and  match  as  they  shall  be  own- 
ers of,  or  have  in  their  custody,  upon  pain  of  ten  pounds  for  every  default 
to  be  made  thereof." — Court  Records,  Vol.  I.  207.  A  like  penalty  was  en- 
joined, if  any  of  those  thus  disarmed  should  purchase  any  arms  or  ammu- 
nition. Life  of  Mrs.  Anne  Hutchinson,  by  George  E.  Ellis,  in  Sparks's 
American  Biography,  Vol.  VI.  298. 

1  The  son  remained  behind  in  Boston  ;  but  the  daughter  was  carried  into 
captivity. 


64  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

Here  she  attempted  to  establish  a  church  of  her 
own  "  in  a  disordered  way,"  which  became  a  thorn 
to  the   Boston  congregation. 

"  Upon  a  fast,  which  was  observed  in  Massachusetts 
Dec.  13, 1 638,  on  account  of  prevailing  sicknesses  and 
heresies  and  the  general  declining  of  professors  to 
the  world,  Mr.  Cotton  bewailed  the  state  of  things, 
and  reviewed  the  whole  controversy  caused  by  Mrs. 
Hutchinson.  He  gave,  doubtless,  a  perfectly  true 
and  candid  statement  of  his  part  in  it,  and  complained 
that  his  own  name  had  been  abused,  and  his  opin- 
ions perverted,  and  himself  made  a  cloak  by  seducers 
and  heretics.  Doctrines  bearing  only  a  resemblance 
to  those  which  he  had  preached  had  been  taught, 
and  then  ascribed  to  him,  for  the  sake  of  entrapping 
others,  but  denied  by  their  authors  to  himself,  when 
he  had  expostulated  with  them.  He  acknowledged 
the  justice  of  the  sentence  of  banishment  against  the 
leaders  in  the  mischief,  without  naming  them  ;  but 
he  recommended  that  those  whom  they  had  misled 
should  be  dealt  with  by  the  church,  or  imprisoned, 
or  fined,  instead  of  being  banished,  as  this  extreme 
punishment  would  sever  them  from  all  religious 
privileges,  and  lead  them  into  worse  heresies.  The 
teacher  doubtless  suggested,  at  the  same  time,  some 
church  proceedings  in  reference  to  those  at  the 
Island." l  Strange  mishaps  to  Mrs.  Hutchinson, 
and  one  Mrs.  Dyer,  a  devoted  follower,  afterwards 
hanged  in  Boston  as  a  Quaker,  form  the  subject  of 

1  Life  of  Mrs.  Hutchinson,  in  Sparks 's  American  Biography,  Vol.  VI.  171. 


1633-52.]  JOHN    COTTON.  65 

a  minute  discussion  by  Winthrop.  He  regards  the 
strange  malformations  with  which  they  labored  as  a 
special  visitation  for  the  sins  they  had  committed. 
But,  in  the  former  case  at  least,  they  can  be  satisfac- 
torily "explained  as  the  natural  result  of  the  "fears  and 
tossings  to  and  fro,"  —  an  event  of  not  infrequent 
occurrence  in  medical  experience. 

"  The  church  in  Boston  concluded,  upon  sending  a  depu- 
tation of  its  members  to  the  Island,  to  make  one  more 
attempt  to  reclaim  Mrs.  Hutchinson  and  her  followers. 
Mr.  Welde  says  that  '  four  men  of  a  lovely  and  winning 
spirit '  were  sent  on  this  errand ;  but  by  the  record l  it 
appears  that  only  three  went,  namely,  Captain  Edward 
Gibbons,  Mr.  William  Hibbins,  and  Mr.  John  Oliver.  An 
account  of  their  mission  is  extant  in  manuscript ;  and  as 
our  (church)  histories  contain  no  similar  details  of  acts  of 
church  discipline,  it  is  here  given  entire.  The  return  was 
made  in  the  meeting-house,  after  Mr.  Cotton  had  finished 
his  usual  public  exposition,  March  16,  1640.2 

"  Pastor.  Those  three  brethren  that  were  sent  by  the 
church  to  those  wandering  sheep  at  the  Island,  being  now 
returned,  accordinge  to  the  custom  of  the  churches  and  ser- 
vants of  God  in  the  Scripture,  when  they  did  returne,  they 
gave  an  account  to  the  church  of  God's  dealinge  with 
them,  the  passages  of  his  providences,  and  how  God  car- 

1  Church  Records,  12. 

2  The  account  of  this  mission  was  copied  with  great  care  and  precision 
from  Keayne's  Journal  by  George  E.  Ellis,  and  appeared  for  the  first  time  in 
print  in  his  Life  of  Anne  Hutchinson,  before  referred  to.  The  original  manu- 
script is  preserved  in  the  Mass.  Hist.  Soc.  Library. 

Captain  Robert  Keayne  was  a  man  of  wealth  and  position.  He  was  a 
brother-in-law  of  Wilson,  and  the  founder  and  first  commander  of  the  Ancient 
and  Honorable  Artillery  Company.  He  died  23  : 1  :  56,  leaving  the  longest 
will  (158  folio  pages)  to  be  found  in  the  Suffolk  Probate  Registry.  Soon 
after  his  admonition,  as  before  referred  to  (ante,  19),  he  was  reconciled  to  the 
church,  and  restored  to  full  communion. 

5 


66  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

ried  them  alonge;  it  is  expected  of  the  church  that  some 
one  of  you,  or  all  of  you  one  after  another,  should  declare 
the  same,  that  the  church  may  have  matter  to  praise  God 
with  you. 

"  Brother  Hibbins.  We  think  it  our  duty  to  give  an  ac- 
count to  the  church  of  God's  dealinge  with  us  in  our  journey 
out  and  in,  and  of  the  success  of  our  business  when  we 
came  to  our  journey's  end,  at  the  Island.  The  second  day 
of  the  weeke  we  reached  the  first  night  to  Mount  Wollis- 
tone,  where  we  were  refreshed  at  our  brother  Savage's 
house,  whereby  we  were  comfortably  fitted  for  our  journey 
the  next  day,  in  which,  by  the  good  mercy  of  God  and  the 
help  of  your  prayers,  God  did  accompany  us  with  season- 
able weather. 

"  And  in  our  journey  the  first  observable  providence  of 
God  that  presented  itself  to  our  view,  and  especially  to  my 
own  observation,  which  was  in  providing  for  me  a  com- 
fortable lodging  that  second  night,  which  was  the  thing  I 
most  feared,  because  I  never  was  used  to  lie  without  a  bed. 
There  was  one  that  met  us  in  the  way  that  came  from 
Cohannet  [Taunton],  who  had  a  house  to  himself,  and  he, 
of  his  own  accord,  did  give  us  leave  to  lodge  and  abide 
in  his  house  that  night,  where,  myself  especially,  and  all  of 
us,  had  comfortable  lodging  for  that  night,  which  was  a 
great  refreshing  to  us,  and  a  deliverance  from  my  fear. 

"  The  next  providence  of  God  that  fell  out  in  our  jour- 
ney was  some  manifestations  of  God's  hand  against  us ;  for 
being  the  fourth  day,  to  pass  over  a  river  [Taunton  River] 
in  a  canoe,  in  which  was  eight  of  us,  our  canoe  did  hang 
upon  a  tree,  to  our  very  great  danger,  the  water  running 
swiftly  away.  Now,  my  ignorance  was  such  that  I  feared 
no  danger,  though  those  who  had  more  skill  saw  we  were 
in  imminent  danger.     Here  our  God  delivered  us. 

"  But  now,  we  coming  safe  over  the  water,  it  pleased 
God  to  exercise  us  much  in  the  loss  of  our  brother  Oliver, 
whose  company  we  missed  and  did  not  perceive  it,  he  fall- 


1633-52.]  JOHN    COTTON.  67 

ing  into  Mr.  Luttall's  company,  that  was  agoing  the  way  to 
the  Island ;  then  they  lost  their  way.  And  as  our  hearts 
were  full  of  fear  and  care  for  our  brother,  so  was  his  for  us. 
The  fear  was  increased  on  both  sides  because  there  fell  a 
great  snow,  and  very  hard  weather  upon  it,  and  it  was  to 
our  great  rejoicing  when  we  met  one  another  again  in 
health  and  safety,  according  to  the  good  hand  of  our  God, 
that  was  upon  us  in  our  journey,  and  that  they  had  been 
exposed  to  much  danger  in  that  cold  season  for  want  of 
a  fire,  and  all  means  to  make  it,  had  not  the  Lord,  beyond 
expectation,  provided  for  them  to  bring  forth  a  little 
powder  through  the  shot  of  the  piece.  Now  the  fifth  day 
we  were  to  go  over  another  river,  where  we  were  in  great 
danger,  our  canoe  falling  upon  a  rock,  which,  had  not  some 
of  our  brethren,  more  skilful,  stepped  out  off  the  rock  and 
put  off  the  canoe,  our  danger  had  been  very  great.  But 
God  brought  us  safe  at  last,  on  the  sixth  day,  viz.  the  28th 
day  of  the  12th  month,  to  our  great  rejoicing. 

"  Brother  Oliver.  Now  for  the  success  of  our  journey  to 
our  brethren  at  the  Island.  We  acquainted  them  with 
our  purpose  in  coming,  and  desired  that  they  would  pro- 
cure us  a  meeting  that  day ;  but,  for  reasons  in  their  own 
breast,  and  because  of  the  snow,  they  did  not  think  meet 
then  to  give  us  a  meeting.  But  the  next  day  they  prom- 
ised and  did  give  us  a  meeting,  —  Mr.  Aspinwall,  our 
Brother  Baulston,  Brother  Sanfoard,  and  others,  —  and  we 
delivered  our  message  and  the  church's  letter,  which  they 
read  and  gave  us  satisfactory  answers.  The  next  day  we 
went  to  Portsmouth  [North  Town],  where,  being  enter- 
tained at  our  brother  Cogshall's  house,  we  desired  them  to 
procure  us  a  meeting  to  deliver  our  message  and  the  church's 
letter.  But  when  we  expected  a  meeting  Mr.  Cogshall 
sent  us  word  that,  by  reason  of  a  civil  meeting,  that  was 
before  appointed.  But,  for  a  meeting,  they  did  not  know 
what  power  one  church  hath  over  another  church,  and  they 
denied   our  commission,  and  refused  to  let  our  letter  be 


68  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

read.  And  they  conceive  one  church  hath  not  power  over 
the  members  of  another  church,  and  do  not  think  they  are 
tied  to  us  by  our  covenant.  And  so  were  we  fain  to  take 
all  their  answers  by  going  to  their  several  houses.  Mr. 
Hutchinson  told  us  he  was  more  nearly  tied  to  his  wife 
than  to  the  church;  he  thought  her  to  be  a  dear  saint  and 
servant  of  God.  We  came  then  to  Mrs.  Hutchinson,  and 
told  her  that  we  had  a  message  to  do  to  her  from  the  Lord, 
and  from  our  church.  She  answered, '  There  are  lords  many 
and  gods  many,  but  I  acknowledge  but  one  Lord.  Which 
Lord  do  you  mean?  '  We  answered,  '  We  came  in  the  name 
of  but  one  Lord,  and  that  is  God.'  '  Then,'  saith  she,  '  so 
far  we  agree;  and  when  we  do  agree  let  it  be  set  down.' 
Then  we  told  her,  'We  had  a  message  to  her  from  the  church 
of  Christ  in  Boston.'  She  replied, '  She  knew  no  church  but 
one.'  We  told  her, 'In  Scripture  the  Holy  Ghost  calls 
them  churches.'  She  said,  '  Christ  had  but  one  spouse.' 
We  told  her,  '  He  had  in  some  sort  as  many  spouses  as 
saints.'  But  for  our  church,  she  would  not  acknowledge  it 
any  church  of  Christ. 

"  Mr.  Cotton.  Time  being  far  spent,  it  will  not  be  season- 
able to  speak  much.  We  bless  God  with  our  brethren  for 
their  protection  in  their  journey,  asunder  and  together. 
We  find  they  have  faithfully  and  wisely  discharged  the 
trust  and  care  put  upon  them." 

The  teacher  then  proceeds  to  consider  the  "  an- 
swers of  our  brethren  at  the  Island."  He  arrives  at 
the  conclusion  that  it  is  better  to  bear  a  little  longer 
with  all,  except  the  excommunicate.  But  as  for 
them  "  that  will  not  hear  the  church,  let  them  be  to 
you  as  a  heathen  and  a  publican." 

The  same  journal  also  contains  the  following  in- 
formation about  Francis  Hutchinson,  who  had  been 
admonished  by  Boston   Church   July  20,    1640,  be- 


1633-52]  JOHN    COTTON.  69 

cause  he  declined  to  vote  for  the  admonition  of  his 
mother :  — 

"  Francis  Hutchinson,  living  at  the  Island,  or  Ports- 
mouth, with  his  father  and  mother,  so  that  he  cannot  frequent 
the  church,  nor  the  church  discharge  her  duty  in  watching 
over  him,  desired,  by  a  letter  to  the  church,  that  we  would 
dismiss  him,  to  God  and  to  the  word  of  his  grace,  seeing  he 
knew  of  no  church  there  to  be  dismissed  to. 

"  It  was  answered  by  our  teacher,  and  consented  to  by 
the  church,  that  there  was  no  rule  in  Scripture  for  such 
a  dismission.  We  may  recommend  him  to  God,  and  may 
dismiss  him  to  the  word  of  his  grace,  when  there  is  any 
such  word  there  to  dismiss  him  to,  but  not  till  then,  seeing 
the  covenant  of  the  church  is  an  everlasting  covenant;  and 
no  church  hath  power,  when  God  hath  added  any  member 
to  the  church  and  tied  him,  to  release  him,  but  to  another 
church.  And  though  we  cannot  perform  all  our  duties  to 
him  so  far  off,  yet  some  we  may." 

The  pastor  then  proceeded  to  draw  analogies  from 
the  custom  of  the  church  of  Jerusalem,  requiring 
allegiance  of  those  who  dwelt  at  Rome  and  Ethi- 
opia, and  other  remote  places.1 

About  this  time  a  young  minister  named  Collins 
espoused  the  new  cause.  In  a  letter  to  some  one 
at  Boston  he  is  said  to  have  "  charged  all  our  churches 
and  ministers  to  be  anti-Christian,  and  many  other 
reproachful  speeches,  terming  our  king  '  King  of 
Babylon,'  and  sought  to  possess  the  people's  hearts 
with  evil  thoughts  of  our  government  and  of  our 
churches." 

1  "  The  formal  reply  of  Mr.  Cotton  in  the  name  of  Boston  Church  (Hutch- 
inson Papers,  Mass.  Hist.  Coll.,  2d  series,  Vol.  X.  184)  agrees  with  this 
report."  —  Geo.  E.  Ellis. 


70  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

"  Collins  and  Francis  Hutchinson  made  a  visit 
to  Boston  in  the  summer  of  1641,  and  were  imme- 
diately and  forcibly  brought  before  the  Governor 
and  council  and  elders,  the  former  to  answer  for  his 
letter,"  and  the  latter  for  reviling  the  church  in 
Boston.  "  They  were  imprisoned  until  Collins 
should  pay  a  fine  of  one  hundred  pounds,  and 
his  companion  a  fine  of  fifty  pounds."  Winthrop 
says  :  — 

"  We  assessed  the  fines  the  higher,  partly  that  by  occa- 
sion thereof  they  might  be  the  longer  kept  in  from  doing 
harm  (for  they  were  kept  close  prisoners),  and  also  because 
that  family  had  put  the  country  to  so  much  charge  in  the 
Synod  and  other  occasions,  to  the  value  of  ^500  at  least ; 
but  after,  because  the  winter  drew  on  and  the  prison  was 
inconvenient,  we  abated  them  to  ^40  and  ^20.  But  they 
seemed  not  willing  to  pay  anything.  They  refused  to  come 
to  the  church  assemblies,  except  they  were  led,  and  so  they 
came  duly.  At  last  we  took  their  own  bonds  for  their  fine, 
and  so  dismissed  them." 

They  were  forbidden,  on  their  release,  to  return  to 
the  jurisdiction,  under  pain  of  death.  Nevertheless 
they  found  some  sympathy  in  the  church  ;  and  even 
the  constable  who  had  the  charge  of  them  was  fined 
for  his  favor  to  them. 

"  1638.  Mo.  6.  25.""  The  court  called  upon  the 
ministers  to  rebuke  the  prevailing  extravagance  in 
dress  and  following  new  fashions ;  but  small  suc- 
cess attended  their  efforts,  as  some  of  the  ministers' 
wives  were  to  a  certain  extent  responsible  for  the 
practice. 


1633-52.]  JOHN    COTTON.  7 1 

"  8ber."]  About  two  years  before,  Mr.  Bernard, 
an  English  minister,  of  Batcomb,  in  Somersetshire, 
had  sent  over  two  manuscripts,  one  to  the  magis- 
trates and  another  to  the  elders,  which  were  directed 
against  their  way  of  forming  churches.  The  elders 
had  been  so  busy,  by  reason  of  the  troubles  growing 
out  of  the  dealings  with  Mrs.  Hutchinson,  as  not  to 
find  time  to  reply  to  them.  Mr.  Cotton  now  per- 
formed that  service,  and  also  answered  another  book 
in  support  of  common  prayer. 

A  person  of  very  different  character  and  morals 
from  those  of  Mrs.  Hutchinson,  but  at  the  same  time 
a  disturber  of  church  order  and  discipline,  was  one 
Captain  Underbill.  A  good  soldier,  and  of  great  ser- 
vice against  the  Indians,  he  was  frequently  called  to 
account  for  his  loose  behavior  and  improper  speeches. 
As  an  instance  of  the  latter,  on  his  return  from  Eng- 
land he  was  heard  to  say  "  that  we  were  zealous 
here,  as  the  Scribes  and  Pharisees  were,  and  as  Paul 
was  before  his  conversion."  He  attempted  to  deny 
this ;  but,  on  being  confronted  with  a  good  witness, 
this  and  something  more  was  proved  against  him. 
He  told  how  "  he  had  lain  under  a  spirit  of  bondage 
and  a  legal  way  five  years,  and  could  get  no  assur- 
ance, till  at  length,  as  he  was  taking  a  pipe  of  tobacco, 
the  Spirit  set  home  an  absolute  promise  of  free  grace, 
with  such  assurance  and  joy  as  he  never  since  doubted 
of  his  good  estate,  neither  should  he,  though  he 
should  fall  into  sin."  For  this  and  other  offences 
he  was  banished. 


72  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

u  On  the  Lord's  day  following  he  made  a  speech  in  the 
assembly,  showing  that,  as  the  Lord  was  pleased  to  convert 
Paul  as  he  was  in  persecuting,  so  he  might  manifest  himself 
to  him  as  he  was  taking  the  moderate  use  of  the  creature 
called  tobacco.  He  professed,  withal,  that  he  knew  not 
wherein  he  had  deserved  the  sentence  of  the  court,  and  that 
he  was  sure  that  Christ  was  his.  The  elders  reproved  him  for 
this  speech;  and  Mr.  Cotton  told  him  that,  .  .  .  although 
God  doth  often  lay  a  man  under  a  spirit  of  bondage  when 
he  is  walking  in  sin,  as  Paul  was,  yet  he  never  sends  such  a 
spirit  of  comfort  but  in  an  ordinance,  as  he  did  to  the  same 
Paul  by  Ananias ;  and  ergo  advised  him  well  to  examine 
the  revelation  and  joy  which  he  had." 

"  1638  (10).  6.]  Dorothy  Talbye  was  hanged  at  Boston 
for  murdering  her  own  daughter,  a  child  of  three  years  old. 
She  had  been  a  member  of  the  church  of  Salem,  and  of 
good  esteem  for  godliness ;  but  falling  at  difference  with 
her  husband,  through  melancholy  or  spiritual  delusions, 
she  sometimes  attempted  to  kill  him  and  her  children  and 
herself,  by  refusing  meat,  saying  that  it  was  so  revealed  to 
her.  After  dealing  with  her,  the  church  finally  cast  her  out. 
She  then  behaved  better  for  a  short  time ;  but  finally,  ■  she 
was  so  possessed  with  Satan  that  he  persuaded  her  (by  his 
delusions,  which  she  listened  to  as  revelations  from  God) 
to  break  the  neck  of  her  own  child,  that  she  might  free 
it  from  future  misery.'  She  did  not  confess  the  indictment 
1  till  the  governor  told  her  she  should  be  pressed  to  death.' 
*  Mr.  Wilson  went  with  her  to  the  place  of  execution,  but 
could  do  no  good  with  her.'  "  l 

"  13.]  The  devil  would  never  cease  to  disturb  our  peace, 
and  to  raise  up  instruments  one  after  another.  Amongst  the 
rest,  there  was  a  woman  in  Salem,  one  Oliver  his  wife,  who 

1  There  is  a  curious  resemblance  between  the  state  of  mind  apparent  in 
this  poor  creature  and  that  of  one  Freeman,  of  Pocasset,  who  was  indicted 
in  the  year  1S79  at  Plymouth,  Mass.,  for  killing  his  child,  as  he  said,  under  a 
divine  revelation.     Freeman  was  committed  to  an  asylum  as  insane. 


1633-52.]  JOHN    COTTON.  73 

had  suffered  somewhat  in  England  for  refusing  to  bow  at  the 
name  of  Jesus,  though  otherwise  she  was  conformable  to 
all  their  orders.  She  was  (for  ability  of  speech  and  ap- 
pearance of  zeal  and  devotion)  far  before  Mrs.  Hutchinson, 
and  so  the  fitter  instrument  to  have  done  hurt,  but  that  she 
was  poor  and  had  little  acquaintance."  She  kept  her  tongue 
a-wagging  till  finally  "  she  had  a  cleft  stick  put  on  it  half  an 
hour  for  reproaching  the  elders." 

"  (11)  30."  The  devil  seemed  to  be  active  also  at 
Weymouth,  where  Mr.  Lenthall,  late  of  England, 
and  an  imbiber  of  Mrs.  Hutchinson's  opinions,  had 
settled.  Mr.  Cotton  was  appointed  to  treat  with  him 
and  convince  him  of  his  errors.  He  finally  retracted  ; 
but  some  of  his  followers,  notably  one  Britton,  were 
fined  or  whipped.1 

u  l&39  (3.)  2.]  Mr.  Cotton,  preaching  out  of  the  8  of 
Kings,  8,  taught  that,  when  magistrates  are  forced  to  pro- 
vide for  the  maintenance  of  ministers,  then  the  churches 
are  in  a  declining  condition.  Then  he  showed  that  the 
ministers'  maintenance  should  be  by  voluntary  contribu- 
tion, not  by  lands,  or  revenues,  or  tithes ;  for  these  have 
always  been  accompanied  with  pride,  contention,  and 
sloth." 

The  church  censure  of  Mr.  Keayne  has  already 
been  alluded  to.  The  following  false  principles  and 
rules  for  trading  were  deduced  from  his  case.  Some 
of  the  former  were  :  — 

"  1.  That  a  man  might  sell  as  dear  as  he  can,  and  buy  as 
cheap  as  he  can. 

1  "  Lechford  says  of  Britton  that  '  he  was  whipped  eleven  stripes ; '  and 
his  guilt  is  by  that  author  represented  as  '  saying  that  some  of  the  ministers 
in  the  Bay  were  Brownists.'"  —  Winthrop's  Journal,  Vol.  I.  289,  note. 


74  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

"  2.  If  a  man  lose  by  casualty  of  sea  in  some  of  his  com- 
modities, he  may  raise  the  price  of  the  rest. 

"  3.  That  he  may  sell  as  he  bought,  though  he  paid  too 
dear,  and  though  the  commodity  be  fallen. 

"  4.  That,  as  a  man  may  take  the  advantage  of  his  own 
skill  or  ability,  so  he  may  of  another's  ignorance  or  neces- 
sity. 

"  5.  Where  one  gives  time  for  payment,  he  is  to  take  like 
recompense  of  one  as  of  another." 

Rules  for  trading  :  — 

"  1.  A  man  may  not  sell  above  the  current  price,  i.  e. 
such  a  price  as  is  usual  in  the  time  and  place,  and  as 
another  (who  knows  the  worth  of  the  commodity)  would 
give  for  it  if  he  had  occasion  to  use  it ;  as  that  is  called 
current  money  which  every  man  will  take. 

"  2.  When  a  man  loseth  in  his  commodity  for  want  of 
skill,  he  must  look  at  it  as  his  own  fault  or  cross,  and  there- 
fore must  not  lay  it  upon  another. 

"  3.  Where  a  man  loseth  by  casualty  of  sea,  or,  &c,  it  is 
a  loss  cast  upon  himself  by  providence,  and  he  may  not 
ease  himself  of  it  by  casting  it  upon  another ;  for  so  a  man 
should  seem  to  provide  against  all  providences,  that  he 
should  never  lose ;  but  where  there  is  a  scarcity  of  the 
commodity,  there  men  may  raise  their  price ;  for  now  it  is 
a  hand  of  God  upon  the  commodity,  and  not  the  person. 

"  4.  A  man  may  not  ask  any  more  for  his  commodity 
than  his  selling  price,  as  Ephron  to  Abraham,  the  land  is 
worth  thus  much." 

Some  of  the  church  wanted  to  excommunicate 
Keayne,  but,  as  the  record  shows,  he  was  let  off 
with  a  simple  admonition.1 

In  the  year  1640  the  congregation  set  about  build- 

1  Ante,  Chap.  I.  20. 


1633-52]  JOHN    COTTON.  75 

ing  a  new  meeting-house,  the  old  one  being  dilapi- 
dated and  too  small.  Winthrop  says  they  sold  away 
the  old  one,  and  agreed  to  build  another,  which 
workmen  undertook  to  set  up  for  ^'6oo.1  "  Three 
hundred  they  had  for  the  old,2  and  the  rest  was  to 
be  gathered  by  voluntary  contributions,  as  other 
charges  were."  There  was  some  contention  about 
selecting  a  site,  the  tradespeople  preferring  the 
proximity  of  the  market-place,  while  others  advo- 
cated the  green  (which  was  the  Governor's  first  lot, 
situated  on  the  corner  of  what  are  now  Milk  and 
Washington  Streets,  being  a  part  of  the  Old  South 
Society  estate).  The  tradesmen  prevailed,  and  the 
church  was  finally  erected  on  Cornhill  Square, 
where  the  Old  Brick  that  succeeded  it  used  to 
stand.3 

In  the  previous  year  Winthrop  speaks  of  the 
church  as  in  a  particularly  thriving  condition.  To 
show  some  sense  of  their  obligation  to  him  for  this 
result,  but  more  particularly  on  account  of  a  mis- 
fortune which  befell  the  Governor  through  the  un- 

1  The  actual  cost  was  ^1,000.  See  Winthrop,  24,  which  Savage  cites  as 
authority  for  the  statement  that  the  edifice  was  finished  in  1640,  and  not  in 

1639,  as  most  writers  have  indicated. 

2  The  large  sum  realized  by  the  sale  of  the  old  church  cannot  be  wholly 
attributed  to  the  value  of  the  land  on  which  it  stood.  The  building  itself 
must  have  been  sufficiently  substantial  to  be  worth  preserving.  Partly  on 
this  account,  and  partly  from  a  consideration  of  the  wealth  of  the  founders, 
it  is  reasonable  to  suppose  that  some  solid  material  entered  into  the  compo- 
sition of  the  first  meeting-house,  and  not,  as  has  been  generally  supposed, 
simply  clay  and  mud.  —  Ed. 

3  Where  Joy's  Building,  which  is  now  being  reconstructed,  lately  stood. 
The  first  sermon  in  the  new  (second)  meeting-house  was  preached  Aug.  23, 

1640.  Memorial  History  of  Boston,  Vol.  I.  537,  note. 


76  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

faithfulness  of  his  steward  in  England,  the  church 
made  him  a  present  this  year  of  ^200. 

Captain  Underhill  was  cast  out  of  the  church  for 
gross  misconduct  on  the  "5th  day  of  ye  Ist  moneth  " 
(1640),  so  says  the  church  record.  But  the  same 
year  we  find  that  he  made  humble  confession,  and 
was  given  another  trial. 

At  the  Court  of  Assistants  held  in  1640  Hugh 
Bewett  was  banished  for  promulgating  views  about 
original  sin  not  in  accord  with  those  of  the  au- 
thorities. 

On  a  training-day  in  Boston  in  1641,  twelve  hun- 
dred men  appeared  in  line  ;  but,  Winthrop  says,  such 
was  their  sobriety,  that  not  one  was  drunk  or  swore 
an  oath. 

"  1642  Mo.  1  :  27."  Mr.  William  Aspinwail,  who 
had  been  banished  for  joining  with  Wheelwright, 
having  liberty  to  retract  his  errors,  "  was  this  day 
reconciled  to  the  church  of  Boston."  Afterwards, 
on  making  a  full  acknowledgment  of  the  same  be- 
fore the  magistrates  appointed  to  take  his  submis- 
sion, upon  their  certificate  he  was  released  from 
banishment. 

In  the  year  1642  Captain  Underhill  contrived  to 
restore  himself  into  favor  with  the  church  sufficiently 
to  induce  them  to  fit  him  out  with  a  pinnace,  to  take 
him  and  his  family  to  some  place  where  he  could 
find  better  employment.  He  desired  to  go  to  the 
Dutch  country ;  but  "  the  church,  understanding 
that  the  English  at  Stamford,  near  the  Dutch,  had 


1633-52]  JOHN    COTTON.  JJ 

offered  him  employment  and  maintenance,  advised 
him  rather  to  go  thither,  seeing  they  were  our  coun- 
trymen and  in  a  church  estate.  He  accepted  this 
advice ;  but  when  he  came  there  he  changed  his 
mind,  or  at  least  his  course,  and  went  to  the 
Dutch." x 

Several  fasts  were  kept  this  year,  for  one  cause 
and  another.  Such  observances  are  characteristic 
of  the  times,  and  of  too  frequent  occurrence  to  bear 
further  insertion  in  this  history. 

"  5  28."]  A  surreptitious  edition  of  Cotton's  ser- 
mons on  the  "  Seven  Vials  "  makes  its  appearance. 
Mr.  Humfrey  had  them  printed  in  London  from 
notes  taken  here,  without  authority  from  Cotton,  or 
any  revision  by  him,  and  received  three  hundred 
copies  for  his  pains. 

u  6."  Letters  came  from  members  of  both  houses 
of  Parliament,  and  three  ministers  in  England  "  who 
stood  for  the  independency  of  churches,"  to  Cot- 
ton, Hooker  (of  Hartford),  and  Davenport  (of  New 
Haven),  inviting  them  to  attend  a  synod  called  to 
settle  the  question  of  church  government. 

Cotton  and  Davenport  were  rather  inclined  to  go; 
but  Hooker  decidedly  opposed  the  plan. 

Soon  after  more  letters  from  England,  with  news 
of  the  breach  between  king  and  Parliament,  and 
with  advice  from  Mr.  Welde  and  Mr.  Peter  to  tarry 
awhile,  put  an  end  to  all  hesitation. 

1  Savage  gives  an  interesting  sketch  of  this  remarkable  man  in  a  note  to 
Winthrop's  Journal,  Vol.  II.  15. 


78  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

A  call  from  Virginia  to  supply  them  with  min- 
isters of  the  gospel,  read  at  the  Thursday  lec- 
ture, met  with  but  a  feeble  response,  only  one, 
Mr.  Tompson  of  Braintree,  complying  with  the  in- 
vitation.1 

A  spirit  of  restlessness  about  this  time  broke  out 
in  Boston,  arising  partly  from  a  general  depression 
in  trade,  and  great  numbers  of  people  embarked  for 
foreign  countries ;  some  even  returned  to  England. 
This  declension  calls  forth  from  Winthrop  a  lament, 
followed  by  a  beautiful  expression  of  fortitude,  and 
devotion  to  his  adopted  country,  at  one  of  the  most 
critical  periods  in  her  history.  "  Ask  again,"  he 
says,  "  what  liberty  thou  hast  towards  others  which 
thou  likest  not  to  allow  others  towards  thyself ;  for 
if  one  may  go,  another  may,  and  so  the  greater  part ; 
and  so  church  and  commonwealth  may  be  left  des- 
titute in  a  wilderness,  exposed  to  misery  and  re- 
proach, and  all  for  thy  ease  and  pleasure,  whereas 
these  all,  being  now  thy  brethren,  as  near  to  thee 
as  the  Israelites  were  to  Moses,  it  were  much  safer 
for  thee,  after  his  example,  to  choose  rather  to  suffer 
affliction  with  thy  brethren  than  to  enlarge  thy  ease 
and  pleasure  by  furthering  the  occasion  of  their 
ruin." 

"  1643  1.  5.]  The  churches  held  a  different  course  in 
raising  the  minister's  maintenance.  Some  did  it  by  way 
of  taxation,  which  was  very  offensive  to  some." 

1  Two  other  ministers  afterwards  joined  him. 


1633-52.]  JOHN    COTTON.  79 

"  One  Briscoe,"  for  writing  a  book  against  taxa- 
tion, "was  fined  ten  pounds,  and  one  of  the  pub- 
lishers 40  shillings."  l 

In  the  year  1643  La  Tour,  the  French  governor 
(as  he  claimed),  from  St.  John's,  arrived  at  Boston, 
to  exhibit  his  commission  as  lieutenant-general  of 
Acadia.  He  attended  our  church  meetings,  though 
a  papist,  or  "  idolater."  This  called  forth  discussion 
from  the  elders,  whether  such  a  thing  as  communion 
with  idolaters  were  lawful.  The  arguments  on  both 
sides  show  a  strange  mixture  of  religion  and  expe- 
diency. Mr.  Cotton  and  some  of  the  elders  had  a 
conference  with  one  of  the  "  friars  "  of  the  company, 
and  the  former  found  him  a  "  very  learned,  acute 
man." 

"  5.  22."'  Severity  seemed  to  "'have  a  good  effect 
on  Hett  his  wife,"  for,  "being  cast  out  of  the  church 
of  Boston,  the  Lord  was  pleased  so  to  honour  his  own 
ordinance,  that  whereas  before  no  means  could  pre- 
vail with  her,  either  to  reclaim  her  from  her  wicked 
and  blasphemous  courses  and  speeches,  or  to  bring 
her  to  frequent  the  means,  within  a  few  weeks  after 
her  casting  out,  she  came  to  see  her  sin  and  lay  it  to 
heart,  and  to  frequent  the  means,  and  so  was  brought 
to  such  manifestation  of  repentance  and  a  sound 
mind,  as  the  church  received  her  in  again." 

1  The  right  to  levy  taxes  for  the  support  of  the  ministry  which  prevailed 
in  country  parishes  until  quite  a  recent  date  was  never  exercised  in  the  town 
of  Boston.  "  The  ministers  of  the  several  churches  in  the  town  of  Boston 
have  ever  been  supported  by  a  free  weekly  contribution."  It  was  even 
doubted  by  "one  minister"  whether  it  were  lawful  to  receive  support  in  any 
other  way. 


8o  FIRST   CHURCH    IN    BOSTON.  [1633-52. 

Mo.  7.  4.]  "There  was  an  assembly  at  Cambridge  of  all 
the  elders  in  the  country  (about  fifty)  ;  such  of  the  ruling 
elders  as  would  were  present  also,  but  none  else.  They 
sat  in  the  college,  and  had  their  diet  there  after  the  manner 
of  scholars'  commons,  but  somewhat  better,  yet  so  ordered 
as  it  came  not  to  above  sixpence  the  meal  for  a  person. 
Mr.  Cotton  and  Mr.  Hooker  were  chosen  moderators.  The 
principal  occasion  was  because  some  of  the  elders  went 
about  to  set  up  some  things  according  to  the  presbytery, 
as  of  Newbury.  The  assembly  concluded  against  some 
parts  of  the  presbyterial  way,  and  the  Newbury  ministers 
took  time  to  consider  the  arguments." 

The  proceeding  against  Gorton  and  his  com- 
panions of  Providence  is  but  another  instance  of 
the  stern  spirit  of  the  magistrates.  Their  notions 
were  those  of  uneducated,  illiterate  men,  but  at  the 
same  time  of  a  sort  to  cause  contentions  and  draw 
followers.  To  pass  them  by  in  silence  would  be  a 
departure  from  the  practice  in  all  similar  cases,  and 
might  endanger  "  the  peace  of  the  churches." 

As  for  the  sentence,  "  all  the  magistrates,  save 
three,  were  of  opinion  that  Gorton  ought  to  die  ;  but 
the  greatest  number  of  the  deputies  dissenting,  that 
vote  did  not  pass.  In  the  end  all  agreed  upon  this 
sentence,  for  seven  of  them,  viz.  that  they  should  be 
dispersed  into  seven  several  towns,  and  there  kept  to 
work  for  their  living,  and  wear  irons  upon  one  leg, 
and  not  to  depart  the  limits  of  the  town,  nor  by  word 
or  writing  maintain  any  of  their  blasphemous  or 
wicked  errours  upon  pain  of  death,  only  with  excep- 
tion of  speech  with  any  of  the  elders,  or  any  other 


1633-52]  JOHN    COTTON.  8 1 

licensed  by  any  magistrate  to  confer  with  them  ;  this 
censure  to  continue  during  the  pleasure  of  the  court." 
Cotton  and  all  the  elders  combated  this  spirit  of  Gor- 
tonism  ;  and,  the  advice  of  the  latter  being  called  for, 
their  answer  was  that,  if  the  charge  was  maintained, 
they  deserved  death  by  the  law  of  God} 

On  May  14,  1645,  the  General  Court  assembled  in 
the  meeting-house,  when  Winthrop  delivered  a  vin- 
dication of  his  conduct  from  a  charge  of  arbitrari- 
ness, and  in  what  he  calls  his  "  little  speech  "  on  that 
occasion,  gave  that  admirable  definition  of  liberty  so 
highly  praised,  especially  by  Tocqueville. 

It  was  the  custom  in  those  days  here,  just  as 
it  was  until  quite  recently  in  parts  of  England,  to 
hold  political  and  public  gatherings  in  the  meeting- 
house,2 as  the  most  available  and  convenient  place 
for  assembling. 

This  speech  was  the  last  great  effort  of  the  noble 
Winthrop.  The  church  was  destined  soon  to  lose 
its  great  supporter  and  founder.  Before  he  died, 
true  to  his  devout  nature,  Winthrop  sent  for  the 
elders  to  pray  with  him.  At  the  same  time  the 
church  fasted  and  prayed,  and  Cotton  preached  a 
sermon  appropriate  to  the  occasion.  He  died  on 
March  26,  1649,  at  the  age  of  sixty-one  years,  two 

1  Dr.  Charles  Deane  gives  a  concise  and  impartial  statement  of  the  pro- 
ceeding against  Gorton  in  the  New  Eng.  Hist,  and  Geneal.  Reg.  (1850),  201. 

2  The  General  Court  was  held  in  First  Church  meeting-house  as  late  as 
1658.  Sometimes  they  held  elections  in  the  open  air,  notably  on  one  occasion, 
—  in  May,  1636,  —  when  Wilson,  the  minister,  became  so  displeased  at  the 
way  in  which  the  business  was  conducted  that  he  climbed  a  tree,  and  spoke 
with  such  effect  as  to  turn  the  scales.     Hutchinson,  Vol.  I.  61,  note. 

6 


82  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

months,  and  fourteen  days,  and  on  the  3d  of  April 
"  his  body  was  buried  with  great  solemnity  and 
honor." 

In  the  year  1646,  some  of  Hingham,  becoming  a 
little  wearied  by  the  restraint  imposed  upon  them, 
whereby  many  who  were  members  of  the  Church  of 
England  were  debarred  from  free  worship,  contrary  to 
the  rights  of  free-born  subjects  of  England,  drew  up 
a  petition  setting  forth  their  grievances,  and  asking 
that  the  distinction,  or  rather  the  combination,  be- 
tween civil  and  church  estate  might  be  removed. 
This  was  punished,  as  a  rebellion  against  the  order 
of  churches,  with  fine  and  imprisonment.  They  ap- 
pealed to  Parliament ;  and  two  of  them,  Dr.  Child 
and  Mr.  Fowle,  a  merchant,  sailed  for  England  to 
prosecute  the  business.  The  result  was  awaited 
with  considerable  anxiety  on  this  side  of  the  water; 
but  the  minds  of  the  rulers  were  soon  set  at  rest,  for 
Parliament  had  other  and  weightier  matters  on  hand 
which  called  for  more  immediate  action. 

At  this  time  marriages  were  ratified  bv  the  magis- 
trates,  a  preliminary  step  being  the  "  Contraction  a 
little  before  the  Consummation,"  at  which  a  pastor 
was  usually  employed,  and  a  sermon  preached.1 

1  After  Samuel  Danforth's  "  Contraction,  according  to  the  Old  Vsage  of 
New-England,  unto  the  Virtuous  Daughter  of  [the  Reverend]  Mr.  Wilson 
[of  Boston]  (whereat  Mr.  Cotton  preached  the  Sermon),  he  was  married  " 
5  November,  1651.  Mather's  Magnalia,  Vol.  IV.  155.  Dexter's  Congrega- 
tionalism, etc.,  458,  note. 

A  careful  search  through  the  old  record  book  of  First  Church  reveals 
no  entries  of  marriages.  Charles  Morton  (1686-98)  was  the  first  and  only 
minister  of  the  First  Church  in  Charlestown  to  record  marriages  in  that  book. 


1633-52]  JOHN    COTTON.  83 

"  1647  :  4  :  (6).]  There  was  a  great  marriage  to  be 
solemnized  at  Boston.  The  bridegroom  being:  of 
Hingham,  Mr.  Hubbard's  church,  he  was  procured 
to  preach,  and  came  to  Boston  to  that  end.  But  the 
magistrates,  hearing  of  it,  sent  to  him  to  forbear. 
The  reasons  were,  1,  for  that  his  spirit  had  been 
discovered  to  be  averse  to  our  ecclesiastical  and  civil 
government,  and  he  was  a  bold  man,  and  would 
speak  his  mind,  2,  we  were  not  willing  to  bring  in 
the  English  custom  of  ministers  performing  the 
solemnity  of  marriage,  which  sermons  at  such  times 
might  induce,  but  if  any  ministers  were  present,  and 
would  bestow  a  word  of  exhortation,  etc.,  it  was 
permitted." 

The  synod  at  Cambridge,  called  in  1646,  came  to 
an  end  in  1648.  The  following  vote  shows  a  ten- 
dency in  these  early  times  to  discourage  legal  pro- 
ceedings :  — 

"The  22th  Day  of  ye  12th  Moneth,  1649.  Att  a  Church 
Meeting  agreed  upon  by  ye  Church  to  be  on  this  Day 
for  ye  needfull  occasions  thereof,  It  was  agreed  upon 
by  ye  Church  yn  mett  together  yf  none  of  ye  members 
eyther  of  or  owne  church  or  Recomended  or  Dismissed  to 
ye  church  from  any  other  Should  goe  to  law  one  wth  another 
wthout  the  consent  of  or  brethren  ye  Maior  Gibbon,  Mr  Dun- 
Before  his  time  ministers  were  not  authorized  to  solemnize  them.  When 
Dr.  Frothingham  opened  a  new  record  book  on  Jan.  1,  i84i,he  took  occasion 
to  say  in  the  preface,  that,  of  three  books  handed  to  him  in  181 5,  but  one 
contained  a  record  of  marriages,  and  that  began  in  the  year  1800.  He  says: 
"  I  have  never  been  able  to  discover  any  preceding  list  of  the  same  kind,  or 
even  to  ascertain  whether  any  were  preserved  in  the  archives  of  the  church, 
though  such  a  document  has  been  often  inquired  for." 


84  FIRST    CHURCH    IN    BOSTON.  [1633-52. 

kan,  Mr  Stoddar,  James  Penne  &  Thomas  Marshall,  but  they 
shall  answer  for  it  unto  the  Church  as  an  offence  against 
it."1 

"  The  28.  Day  of  ye  1.  m?  1650.  Our  Brother  y<zmes 
Pain  was  chosen  by  ye  Church  wth  a  vnanimus  Consent 
to  be  a  Messenger  to  goe  and  Distribut  the  Churches 
Contributions  (to  ye  poore  Church  of  Christ  yt  was  ban- 
ished from  Bermudos  for  the  Gospells  sake  to  Segoton). 
And  he  was  sent  out  to  sea  on  ye  13  of  ye  3d  m°-  And 
on  yc  17th  day  of  the  4th  m"  1650,  we  arived  at  Segotea, 
where  I  found  the  people  in  wants,  who  when  I  had 
Given  the  Churches  letters  and  Declared  the  end  of  my 
coming  they  thanked  god  and  ye  churches,  and  after  on 
months  stay  wth  them  we  retorned  backe  and  arived  at  Bos- 
ton the  17th  of  the  6th  m?  1650,  and  soe  declared  to  yc  church 
ye  good  hand  of  God  vpon  vs  in  or  voyage,  wch  was  matter 
of  praise  to  God."  2 

In  the  year  1650  the  Second  Church  in  Boston 
was  gathered.  Nearly  twenty  years  had  elapsed 
since  the  First  Church  was  formed  ;  and  now  the 
growing  population  felt  the  need  of  another 
place  of  worship.  "  The  foundation  of  the  Second 
Church  edifice  in  Boston  was  laid,  in  1649,  at  the 
head  of  North  Square.  The  first  sermon  in  it  of 
which  we  have  information  was  at  the  gathering  of 
the  church  on  the  fifth  day  of  June,  1650."  Sev- 
eral distinguished  preachers  of  the  day — such  men 
as  Samuel  Mather,  John  Norton,  and  John  Daven- 
port —  were  invited  to  take  charge  of  the  new 
church  ;  but  none  could  be  persuaded  until  four 
years  had  elapsed,  when  John  Mayo,  of   Nosset,  in 

1  Church  Records,  20.  2  Ibid.  26. 


1633-52.]  JOHN    COTTON.  85 

Plymouth  County,  Mass.,  accepted  a  call,  and  was 
duly  ordained  on  Nov.  9,  1655,  to  be  followed,  in  the 
year  1664,  by  a  more  distinguished  preacher  (Rev. 
Increase  Mather),  whose  fruitful  ministry  covered  a 
period  of  sixty-two  years.  It  is  told,  to  the  credit 
of  Cotton,  that  he  did  all  he  could  to  further  the 
undertaking,  "  notwithstanding  it  might  draw  away 
parishioners  from  himself."  Like  John  the  Baptist, 
''he  reckoned  his  joy  fulfilled  in  this,  that  in  his 
own  decrease  the  interests  of  his  Master  would  in- 
crease."1  In  165  1,  the  year  before  Cotton  died,  First 
Church  contributed  a  fourth  part  of  the  whole  con- 
tribution (^800)  taken  up  in  the  colony  for  a  strug- 
gling church  at  Bermuda,  a  large  part  of  the  two 
hundred  pounds  coming  from  Cotton  and  one  other. 
Emerson  gives  the  following  data : 2  — 

11  In  1650  there  were  about  forty  churches  in  New  Eng- 
land, and  seven  thousand  seven  hundred  and  fifty  communi- 
cants. One  thousand  and  thirty-four  children  had  been 
baptized  since  Mr.  Cotton's  ordination.  Of  these  538  were 
males,  and  456  females.  There  had  also  been  admitted, 
during  this  period,  —  that  is,  from  the  beginning  of  1634 
to  the  end  of  1652,  —  306  men  and  343  women;  in  all 
649.  Seventeen  persons  had  been  admonished  publickly, 
and  five  excommunicated  for  irreclaimable  errours." 

1  Robbins's  History  of  Second  Church,  6  et  seq. 

2  Emerson's  History  of  First  Church,  81,  82. 


CHAPTER    III. 
1653-1670. 

JOHN     WILSON,    JOHN    NORTON,    JOHN     DAVENPORT, 

JAMES     ALLEN. 

Prominent  Position  of  the  Early  Ministers.  —  Death  of  Dudley.  — 
John  Norton. —  Right  of  Baptism.  —  Life  of  Wilson.  — John  Dav- 
enport. —  Controversy  over  his  Settlement  in  First  Church.  — 
Formation  of  Third  Church  from  Disaffected  Members  of  the 
First.  —  James  Allen. 

HPHE  death  of  Cotton  left  Wilson  in  sole  charge 
of  the  church  for  a  period  of  nearly  four  years, 
until  the  installation  of  John  Norton.  The  latter 
performed  the  duties  of  minister  during  a  portion 
of  this  time,  although  not  regularly  installed  as 
teacher  until  July  23,  1656.  The  paucity  of  impor- 
tant events,  compared  with  the  interest  attaching  to 
individuals,  especially  noticeable  during  this  early 
period,  makes  it  somewhat  difficult  to  observe  the 
bounds  separating  history  from  biography.  The 
lives  of  the  first  four  ministers,  extending  to  the 
close  of  the  present  chapter,  contribute  largely  to 
the  narrative  of  church  occurrences.  We  have  seen 
how  Cotton  absorbed  all  the  interest  in  church  mat- 
ters while  he  lived ;  and  the  same  is  true,  perhaps  in 


1653-70]  JOHN    WILSON.  87 

a  less  degree,  of  the  other  three.  The  minister  still 
dictated  to  his  flock.  As  churches  became  more 
numerous  this  power  was  gradually  weakened,  till 
at  last  in  1684  the  final  blow  was  struck  by  the  va- 
cating of  the  colony  charter  and  the  adoption  of  the 
newr,  or  provincial  charter,  making  the  franchise 
depend,  not  upon  church  membership  or  certificate 
from  the  minister,  but  upon  a  simple  property  qual- 
ification.1 This  change  essentially  diminished  the 
temporal  power  of  the  ministers. 

Governor  Dudley  died  July  31,  1653.  He  was 
born  at  Northampton  (Eng.)  in  1574.2  He  was  a 
man  of  undoubted  ability  and  character,  but  ex- 
tremely sensitive  to  opposition  and  tenacious  in 
opinion.  This  disposition  on  his  part  no  doubt 
served  to  keep  alive  a  variance  between  him  and 
Governor  Winthrop.  The  Governor,  so  he  said, 
had  given  him  to  understand  in  1632  that  Newtown 
was  to  be  the  seat  of  government ;  and  under  this 
impression  he  had  planted  himself  at  that  place.3 
In  this  he  was  disappointed  ;  Boston  became  the 
capital ;  and  the  result  was  to  him  a  pecuniary  loss, 
besides  the  disappointment  involved.  The  minis- 
ters, as  referees,  decided  that  the  Governor  should 

1  Bradford's  History  of  Massachusetts,  93.  The  order  of  the  General 
Court  allowing  a  certificate  from  the  minister  to  be  substituted  for  that  of 
church  membership  was  enacted  Aug.  3,  1664.  Mass.  Coll.  Records,  Vol. 
IV.  Part  II.  118. 

2  The  true  year  of  his  birth  is  said  to  be  1576.  Mass.  Hist.  Soc.  Proceed. 
(1868-70),  207. 

3  Winthrop  went  so  far  as  to  prepare  a  frame  for  his  house,  but  after- 
wards removed  to  Boston,  and  on  this  account  Dudley  took  offence. 


88  FIRST   CHURCH    IN    BOSTON.  [1653-70. 

either  procure  them  a  minister  at  Cambridge  and 
help  support  him,  or  should  pay  Dudley  £20  to- 
wards building  another  house.  The  latter  course 
was  chosen ;  but  Dudley  declined  the  gratuity,  and 
the  whole  affair  was  happily  ended.1 

"  In  the  year  1655,  according  to  the  historians 
of  that  day,  Mrs.  Anne  Hibbins  [wife  of  a  leading 
man  in  Boston]  was  tried  and  condemned  for  a 
witch,  and  executed  in  the  following  year.  There  is, 
however,  no  notice  of  this  fact  in  First  Church 
records."  2 

"  On  29  Nov.,  1655,  a  church  meeting  was  holden 
at  the  house  of  the  pastor,  in  which  it  was  voted  to 
give  Mr.  Norton  ^200  towards  the  purchase  of  a 
house,  on  the  supposition  that  he  becomes  the 
teacher  of  the  church." 

Cotton  is  said  to  have  proposed  him  for  a  suc- 
cessor on  his  death-bed. 

Norton  was  much  esteemed  by  the  people  of  Ips- 

1  Their  children  afterwards  intermarried,  and  this  event  helped  to  heal 
the  breach. 

2  Emerson's  History  of  First  Church,  88.  Upham  gives  the  order  of 
court  condemning  her  to  be  executed  under  the  date  of  May  14,  1656.  His- 
tory of  Witchcraft,  421.  Mr.  Norton  did  what  he  could  to  save  her  in 
spite  of  the  popular  clamor,  as  appears  from  the  following  story  told  by  a 
clergyman  in  Jamaica  in  a  letter  written  to  Increase  Mather  in  1684: 
"You  may  remember  what  I  have  sometimes  told  you  your  famous  Mr. 
Norton  once  said  at  his  own  table,  —  before  Mr.  Wilson,  the  pastor, 
Elder  Penn,  and  myself  and  wife,  &c,  who  had  the  honor  to  be  his  guests,  — 
that  one  of  your  magistrates'  wives,  as  I  remember,  was  hanged  for  a  witch 
only  for  having  more  wit  than  her  neighbors.  It  was  his  very  expression ; 
she  having,  as  he  explained  it,  unhappily  guessed  that  two  of  her  persecu- 
tors, whom  she  saw  talking  in  the  street, were  talking  of  her;  which,  proving 
true,  cost  her  her  life,  notwithstanding  all  he  could  do  to  the  contrary,  as  he 
himself  told  us."  —  Ibid.  423. 


1653-70.]  JOHN   NORTON.  89 

wich,  who  did  all  they  could  to  keep  him ;  but  finally, 
"  after  the  lapse  of  nearly  four  years,  the  sitting  of 
several  ecclesiastical  councils  and  the  decision  of 
the  Governour  and  magistrates  in  favour  of  his  re- 
moval, he  and  his  wife  were  admitted  members  of 
First  Church  6  July,  1656." 

LIFE    OF    NORTON'. 

John  Norton,  son  of  William  and  Alice  (Browest) 
Norton,  was  born  at  Stortford  in  Hertfordshire,  May 
6,  1606.  His  parents,  who  were  respectable  per- 
sons, sent  him  to  a  school  kept  by  a  Mr.  Strange, 
of  Bunningford.  He  early  showed  a  great  deal  of 
intellectual  vigor,  and  entered  Peterhouse,  Cam- 
bridge, at  fourteen.  After  taking  his  first  degree  in 
1623,  his  father  having  lost  property,  he  was  obliged 
to  leave  college,  and  accept  positions  as  curate  and 
usher  at  Stortford.  While  at  Cambridge  he  at- 
tracted attention  for  ability  and  scholarship.  A 
Catholic  priest,  seeing  that  he  was  a  promising 
youth,  tried  to  make  him  change  his  creed,  but 
without  success.  In  early  life  Norton  showed  none 
of  that  austerity  of  spirit  so  manifest  in  maturer 
years.  He  was  naturally  rather  inclined  to  gayety, 
though  not  to  excess ;  but  gradually,  and  chiefly 
under  the  preaching  of  Rev.  Jeremiah  Dyke,  rector 
of  Epping,  a  deep  sense  of  sin  entered  in  and  took 
possession  of  his  soul.  He  showed  fine  abilities  as 
a  preacher,  and  had  an  offer  from  his  uncle  of  a 


go  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

valuable  benefice  ;  but  the  requirements  which  the 
position  involved  proved  a  bar  to  its  acceptance. 
On  the  same  account  he  was  obliged  to  decline  an 
offer  of  a  fellowship  at  Catharine  Hall,  Cambridge, 
from  the  master,  Dr.  Sibbes.  Unlike  a  large  part 
of  the  English  clergy  at  that  time,  Norton  was 
decidedly  opposed  to  Arminianism.  Cut  off  from 
any  higher  range  of  duty,  he  finally  contented 
himself  with  the  post  of  chaplain  to  Sir  William 
Marsham.  Here  he  resided  for  some  time,  not 
without  hope  that  larger  tasks  might  be  in  store 
for  him. 

But  finally,  seeing  no  prospect  of  a  change  for 
the  better,  he  resolved  to  migrate  to  the  New  World. 
In  1627  he  received  the  degree  of  M.  A.  Before 
embarking  in  September,  1634,  Norton  married  a 
lady  "  both  of  good  estate  and  good  esteem."  He 
then  went  to  Yarmouth  and  joined  Thomas  Shep- 
ard,  revered  as  the  minister  of  Cambridge  Church, 
and  largely  instrumental  in  the  foundation  of  Har- 
vard College.  After  a  long  delay  they  set  sail  in 
the  Great  Hope,  four  hundred  tons  burden,  but  in 
a  few  hours  were  driven  back  by  a  violent  storm, 
which  disabled  the  vessel,  and  put  off  their  depart- 
ure until  the  following  year.  During  the  interval 
Norton  resided  in  Essex  with  Mr.  Dyke  and  other 
friends.  Meantime  Governor  Winslow,  agent  for 
Plymouth  Colony,  had  invited  him  to  assist  Ralph 
Smith  as  teaching  elder  over  Plymouth  Church. 
Norton  and  Winslow  came  over  together.     When 


1653-70.]  JOHN   NORTON.  9 1 

the  former  left  England,  an  old  minister  said  that 
he  believed  that  there  was  not  more  grace  and  holi- 
ness left  in  all  Essex  than  what  Mr.  Norton  had  car- 
ried with  him.  On  reaching  the  New  England  coast 
in  October,  1635,  they  were  met  by  another  storm, 
which  was  wellnigh  fatal ;  but  finally,  after  ten 
or  twelve  days,  the  ship  was  safely  anchored  in 
Plymouth  harbor. 

Norton  stayed  but  a  short  time  in  the  Pilgrim 
colony,  although  they  offered  him  every  inducement 
to  settle  among  them,  —  Mr.  Smith,  their  pastor, 
even  resigning  in  his  favor,  —  and  early  in  1636  re- 
moved to  Boston.  His  argumentative  powers  were 
here  put  to  a  good  and  satisfactory  test  in  a  public 
debate  with  a  French  priest.  He  finally  accepted  a 
call  to  settle  as  teacher  of  Ipswich  Church,  Feb. 
20,  1638,  with  the  Rev.  Nathaniel  Rogers  as  pastor. 
Before  his  acceptance  of  this  office  he  had  preached 
in  the  same  place  as  assistant  to  Mr.  Ward.  In 
1637,  before  his  settlement  at  Ipswich,  he  attended 
the  synod  called  to  deal  with  Mrs.  Hutchinson,  and 
performed  valuable  services.  When  he  went  to  live 
in  Ipswich  several  families,  who  came  over  with  him 
from  England  especially  to  enjoy  his  ministry,  at 
his  request,  obtained  grants  of  land  from  the  town 
authorities.  On  Nov.  5,  1639,  the  General  Court 
allowed  Norton  two  hundred  acres  of  land.  Dec. 
22,  1645,  is  the  date  of  his  reply  to  questions  on 
ecclesiastical  government  propounded  by  the  Rev. 
William  Apollonius  of  Middleberg,  in  Holland,  un- 


92  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

der  the  direction  of  the  ministers  in  New  Zealand. 
The  questions  were  intended  for  the  Congregational 
ministers  in  London  ;  but  for  some  reason  were  sent 
over  to  this  country,  and  by  request  of  the  min- 
isters here,  Mr.  Norton  undertook  to  answer  them. 
This  task  was  gracefully  performed  "  in  the  first 
Latin  book  ever  written  in  this  country."  There  is 
a  preface  to  the  work  by  "  Tho.  Goodwin,  Phil.  Nye, 
Sidr.  Simpson,  dated  Lond.,  Feb.  16,  1647;  "  and  a 
long  epistle  to  the  author,  by  "  Johannes  Cotton,  in 
Ecclesia  Bostoniensi  Presbyter  docens." 

While  he  was  encased  in  writing  this  book  com- 
plaints  were  made  that  his  sermons  were  not  up  to 
their  former  standard  ;  and  Mr.  Samuel  Whiting,  of 
Lynn,  was  appointed  to  confer  with  him  on  the  sub- 
ject. He  accordingly  gave  Norton  a  kindly  word  of 
caution,  which  was  received  without  a  murmur,  and 
turned  to  good  account.  In  1660  he  again  showed 
his  skill  in  Latin  composition  by  a  letter,  signed  by 
himself  and  forty-three  other  ministers,  addressed  to 
a  "  visionary  Scotchman  named  John  Dury."  In 
1645  and  1 66 1  he  preached  the  Election  Sermon. 
He  took  an  active  part  in  the  synod  of  1646,  and 
during  the  session  delivered  a  lecture  in  Boston 
which  caused  the  church  to  renounce  their  scruples 
about  sending  messengers  to  the  council.  In  1646 
Winthrop  and  Norton  were  chosen  by  the  colony  to 
be  agents  in  affairs  with  the  mother  country.  But 
the  danger  of  imprisonment  was  thought  to  be  so 
great   that    they  were    not   allowed    to   pursue   the 


1653-70]  JOHN   NORTON.  93 

errand.  In  1650  he  was  appointed  to  write  a  reply 
to  William  Pynchon,  by  order  of  the  court.1 

His  removal  to  Boston,  on  the  death  of  Cotton, 
stirred  up  a  decided  opposition  on  the  part  of  Ips- 
wich Church.  They  were  willing  that  Mr.  Norton 
should  return  to  England,  as  he  had  previously 
asked  permission  to  do,  in  case  nothing  occurred  to 
change  his  mind  ;  but  they  were  not  disposed  to 
allow  him  to  go  to  Boston  to  settle.  One  member 
of  his  old  church  suggested  that  the  matter  be  left 
for  Mr.  Norton's  decision  alone,  but  the  latter  de- 
clined the  responsibility  ;  and  it  was  finally  agreed, 
as  a  compromise,  that  he  should  be  allowed  to  go  to 
Boston,  but  not  in  view  of  a  permanent  settlement. 
On  May  18,  1653,  the  General  Court  congratulated 
Norton  on  the  acceptance  of  his  call  from  Boston 
Church,  and  ordered  a  letter  of  thanks  to  Ipswich 
Church  for  their  magnanimous  consent  to  his  dis- 
missal. 

But  Norton  had  not  been  in  Boston  more  than  two 
years,  when  the  death  of  Rogers  was  the  occasion 
for  a  renewal  of  dissatisfaction  on  the  part  of  his 
former  church.  After  long  and  serious  debate,  and 
the  advice  of  several  councils  in  favor  of  a  dismissal 
from  his  former  connection,  Norton  himself,  becom- 
ing a  little  tired  of  the  controversy,  threatened  to 
settle  the  question  by  carrying  out  his  former  plan 
of  a  return  to  England.  To  prevent  this  from  tak- 
ing place,  the  Governor  and  magistrates  summoned 

1  N.  E.  Hist,  and  Geneal.  Reg.  (1859),  293. 


94  FIRST   CHURCH    IN    BOSTON.  [1653-70. 

a  council  of  twelve  churches.  This  body  finally 
disposed  of  the  matter,  and  the  long  and  bitter 
strife  was  ended.  In  1658  he  published  a  life  of 
Cotton;  and  in  1659,  "The  Heart  of  New  England 
Rent,"  etc. 

Mr.  Norton  exercised  large  influence  in  the  new 
position  which  he  was  called  to  fill.  His  advice  was 
of  great  service,  both  in  civil  and  religious  concerns. 
In  1653  he  helped  to  keep  the  peace  with  the  Dutch 
at  Manhados ;  and  in  1656  was  sent  with  Elder 
James  Penn  to  Salisbury  to  settle  a  religious  con- 
troversy,—  an  errand  of  frequent  occurrence  at  that 
time.  In  the  following  year  he  went  to  Hartford  on 
business  of  a  like  nature. 

In  1662  he  was  sent  with  Simon  Bradstreet,  as 
colonial  agent,  on  an  important  mission  to  England. 
This  agency,  which  had  in  view  an  address  to 
Charles  II.  on  his  restoration  in  1660,  was  accepted 
by  both  with  great  reluctance,  and  delayed  for  some 
time  by  the  illness  of  Mr.  Norton.  They  finally 
sailed  on  Feb.  n,  1662,  and  did  what  was  possible 
with  an  affair  so  delicate  ;  but  on  their  return  were 
received  with  frowns  and  charges  of  unfaithfulness 
on  the  part  of  those  who  had  hoped  for  larger  con- 
cessions from  the  king  than  a  ratification  of  their 
charter.  The  issue  of  this  mission  was  fraught 
with  so  much  annoyance  and  loss  of  esteem  to  Mr. 
Norton  that  it  is  said  to  have  shortened  his  life.1 

1  Cotton  Mather  is  authority  for  this  statement,  but  see  Felt's  History 
of  Ipswich,  224. 


1653-70.]  JOHN    NORTON.  95 

On  Sunday,  April  5,  1663,  he  had  conducted  the 
morning  service,  and  fully  intended  to  preach  in 
the  afternoon,  but  meantime  was  seized  with  a  sud- 
den fit  of  apoplexy,  and  died  the  same  day.  The 
name  of  his  first  wife  is  not  recorded.  He  married 
his  second  wife,  Mary  Mason,  of  Boston,  on  the  day 
of  his  installation  in  the  First  Church.  He  left  no 
children.  But  one  brother,  William,  of  Ipswich, 
and  another,  Thomas,  who  lived  with  his  mother 
and  three  sisters  in  London,  all  survived  him. 

Norton  was  regarded  as  second  in  ability  only  to 
Cotton.  He  was  rigid  in  doctrine  and  discipline, 
and  favored  the  extremest  measures  against  the 
Quakers.  His  sermon  on  "  The  Heart  of  New  Eng- 
land Rent  at  the  Blasphemies  of  the  Present  Gen- 
eration "  shows  how  bitterly  he  felt  towards  that 
turbulent  sect. 

For  this  service  he  was  rewarded  by  the  court 
with  a  grant  of  land.1  On  the  other  hand,  the 
Quakers  reviled  him  while  living,  and  at  his  death 
are  reported  to  have  said,  "  that  the  Lord  had  smit- 
ten John  Norton,  chief  priest  of  Boston,  as  he  was 
sinking  down  by  the  fireside  ;  being  under  just  judg- 
ment, he  confessed  the  hand  of  the  Lord  was  upon 
him,  and  so  he  died." 2 

1  Records  of  Massachusetts,  Vol.  IV.  Part  I.  397.  In  1659  the  General 
Court  grant  each  town  copies  of  Mr.  Norton's  work,  in  the  press,  against  the 
Quakers,  in  proportion  to  its  rates.     Felt's  History  of  Ipswich,  61. 

-  Hutchinson,  Vol.  I.  233,  note.  Memorial  History  of  Boston,  Vol.  I. 
184.  Notice  of  his  sudden  death  from  Roxbury  Church  records  is  given  in 
the  N.  E.  Hist,  and  Geneal.  Reg.  (1880),  89;  and  from  ibid.,  July  (1859),  an 
early  pedigree,  owned  by  Professor  C  E.  Norton  of  Cambridge. 


96  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

For  those  people  who  had  no  cause  to  dread  his 
anathemas  his  preaching  seems  to  have  had  great 
attractions.  One  of  his  former  church  at  Ipswich 
would  frequently  walk  to  Boston,  then  a  distance  of 
thirty  miles,  to  hear  him  preach  at  Thursday  lecture, 
observing,  "  that  it  was  worth  a  great  journey  to  be 
a  partaker  in  one  of  Mr.  Norton's  prayers." 

By  his  will,  dated  Jan.  14,  1661,  he  left  ^10  to 
the  poor  of  the  church  in  Boston. 

The  church  record  gives  the  following  enumera- 
tion for  the  period  from  1653  to  1656  inclusive:  "Two 
hundred  and  ten  children  baptized,  one  hundred  and 
twenty-three  of  whom  were  males  ;  twenty-four  per- 
sons admitted  to  communion,  seventeen  of  whom  were 
women  ;  three  men  and  as  many  women  had  been 
dismissed,  at  their  own  desire,  to  other  churches  ; 
one  male  admonished  for  keeping  evil  company ; 
three  males  excommunicated  for  the  sins  of  drunk- 
enness and  adultery  ;  and  one  male  acknowledging 
the  sin  of  drunkenness,  for  which  he  had  been  sus- 
pended, restored  to  the  bosom  of  the  church."  1 

In  January,  1657,  the  following  question  was  de- 
cided in  the  affirmative,  namely:  "Whether  the  rela- 
tion of  immediate  children  of  church  members  be  such 
as  giveth  the  church  a  church  power  over  them;  and, 
consequently,  whether  it  is  the  duty  of  the  church 
to  exercise  that  power  regularly  upon  them,  that 
their  life  and  knowledge  may  be  answerable  to  the 
engagement  of  their  relation  ;  and  whether  it  be  the 

1  Emerson's  History  of  First  Church,  89. 


1653-70.]  JOHN     NORTON.  97 

church's  mind,  that  solemn  notice  be  given  to  them 
seasonably." 

As  a  result  of  the  vote,  the  church  used  to  ad- 
monish and  even  excommunicate  children  of  church 
members.  In  the  same  year,  at  a  synod  of  twenty- 
six  ministers,  it  was  agreed  that  children  of  church 
members  should  be  baptized.  And  again,  in  1662, 
another  synod  was  held  at  Boston  to  consider  in 
part  the  same  matter ;  and  it  was  decided  that 
"  church  members  who  were  admitted  in  minority, 
understanding  the  doctrine  of  faith,  and  publicly 
professing  their  assent  thereunto,  not  scandalous  in 
life,  and  solemnly  owning  the  covenant  before  the 
church,  wherein  they  give  up  themselves  and  chil- 
dren to  the  Lord,  and  subject  themselves  to  the 
government  of  Christ  in  his  church,  their  chil- 
dren are  to  be  baptized."1  It  was  further  decided 
that  "  it  was  expedient  to  have  a  consociation  of 
churches." 

The  statistics  from  1657  to  1663  give  seventy-one 
new  members,  forty-nine  of  whom  were  females,  — 
together  with  one  hundred  and  fifty-four  female  and 
forty-nine  male  baptisms.2 

By  the  death  of  Norton,  Wilson  was  again  left 

1  The  reason  for  adopting  this  measure  was  because  some  of  the  second 
generation  of  settlers  had  not  become  avowed   church  members,  so  that 
their  children,  constituting,  of  course,  the  third  generation,  would  be  debarred 
from  baptism,  unless  some  change  was  made,  or  the  requirements  were  mod- 
ified.    For  a  discussion  of  the  "  Half  Way  Covenant,"  and  the  opposition 

which  it  called  forth  from  Davenport  and  Chauncy,  see  Dexter's  Congrega- 
tionalism, etc.,  469  et  seq. 

2  Emerson's  History  of  First  Church,  99. 

7 


98  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

without  a  colleague.1  He  was  now  seventy-six  years 
of  age,  and  could  hardly  expect  to  bear  the  burden 
long.  From  1664  to  1667  inclusive,2  the  church 
received  large  accessions,  both  by  admissions  and 
baptisms,  and  at  the  date  of  Wilson's  death  was 
particularly  flourishing.  On  Aug.  7,  1667,  the 
church  lost  their  venerable  and  beloved  pastor,  who 
had  been  with  them,  as  the  record  says,  since  "  the 
first  beginning  of  the  plantation."  To  the  account 
of  his  ancestors,  which  has  already  been  given,  it 
should  be  added,  that  his  grand-uncle,  Sir  Thomas 
Wilson,  was  secretary  of  state  to  Queen  Elizabeth, 
and  his  father-in-law,  Sir  John  Mansfield,  "  a  rela- 
tive of  Dr.  John  Dod,  the  Decalogist,"  was  her  Maj- 
esty's surveyor  and  master  of  the  Minories. 

LIFE    OF    WILSON. 

At  ten  years  of  age  Wilson  was  sent  to  school  at 
Eton.  He  soon  showed  superior  scholarship  ;  and 
when  the  Duke  of  Biron,  French  ambassador,  vis- 
ited the  school,  was  chosen  to  deliver  a  Latin  ora- 
tion. After  four  years  at  Eton,  he  was  admitted  to 
Kings  College,   Cambridge,  in    1602,  and  there  re- 

1  A  letter,  dated  Oct.  20,  1663,  and  signed  by  the  Governor  in  the  name 
of  the  General  Court,  was  sent  to  Dr.  John  Owen,  desiring  him  to  come  over 
and  accept  the  call  of  First  Church  to  become  teacher  in  place  of  Norton  ; 
but  he  declined.     Hutchinson,  Vol.  I.  226. 

2  During  this  period  "  eighty-three  persons,  forty-nine  of  whom  were 
females,  adjoined  themselves  to  the  church.  In  the  same  space  of  time  two 
hundred  and  twenty-four  children  were  baptized,  one  hundred  and  fourteen 
of  whom  were  females."  —  Emerson's  History  of First  Church,  101. 


1653-70]  JOHN    WILSON.  99 

ceived  a  fellowship.  His  early  views  were  opposed 
to  Puritanism  ;  but  on  becoming  intimate  with  Dr. 
William  Ames  and  Richard  Rogers  of  Wethersfield, 
and  comparing  their  writings  and  teachings  with 
those  of  "  Greenham,  Dod,  and  Dent,  especially 
Dent's  Pathway  to  Heaven,  he  saw  that  they  who 
were  nicknamed  Puritans  were  likely  to  be  the  de- 
sirablest  companions  for  one  that  intended  his  own 
everlasting  happiness."  And  finally  objecting  to 
the  ceremonious  observances  required  by  the  Estab- 
lished Church,  he  was  threatened  with  expulsion  by 
the  bishop  of  the  diocese.  His  father  did  all  he 
could  to  suppress  these  rebellious  tendencies,  but 
his  remonstrance  availed  only  to  strengthen  them 
into  convictions.  By  the  paternal  advice  the  young 
man  then  went  to  one  of  the  inns  of  court  to  study 
law ;  but  after  devoting  three  years  to  this  pursuit, 
the  desire  to  preach  still  held  mastery,  and  he  finally 
took  orders  in  the  Church  of  England.  On  account 
of  his  refusal  to  subscribe,  he  experienced  some 
trouble  about  obtaining  a  degree  of  M.  A.  ;  but 
finally,  through  the  intercession  of  the  Earl  of 
Northampton,  chancellor  of  the  university,  the  title 
was  conferred. 

He  continued  a  while  at  Emmanuel,  and  then  left 
to  resume  the  ministry. 

The  first  half  of  his  life  was  spent  in  England, 
preaching  the  last  ten  or  twelve  years  in  various 
places,  —  at  Mortlake,  Henley,  Bumsted,  Stoke, 
Clare,  Candish,  and  Sudbury,  —  besides  serving  as 


IOO  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

chaplain  in  various  noble  families,  among  others, 
that  of  Lady  Scudamore.  Early  in  life  he  had 
formed  a  resolution,  "  that  if  the  Lord  would  grant 
him  liberty  of  conscience,  with  purity  of  worship,  he 
would  be  content,  —  yea,  thankful,  though  it  were  at 
the  furthermost  end  of  the  world."  This  resolve 
was  at  length  tested,  as  the  record  shows,  in  1630, 
when  the  storm  of  persecution  drove  him  to  seek 
refuge  in  this  country. 

His  ministry  in  First  Church  covered  thirty-seven 
years.  Wilson  was  more  remarkable  for  his  strength 
of  faith  and  love  than  for  his  talents  as  a  preacher, 
though  the  last  were  of  no  mean  order.  He  resem- 
bled Norton  and  others  in  his  zeal  for  ordinances, 
but  at  the  same  time  showed  himself  to  be  a  most 
devoted  friend  and  helper  to  those  who  needed  his 
love  and  care. 

The  story  of  his  climbing  a  tree  at  an  election  in 
Cambridge,  to  make  a  speech  in  behalf  of  Winthrop, 
shows  that  his  heart  would  warm  to  friendly  offices, 
even  on  secular  occasions.  His  hospitality  and  be- 
nevolence were  proverbial.  Wilson  was  very  fond 
of  anagrams,  which  caused  the  witty  author  of  the 
"  Simple  Cobbler  of  Agawam  "  to  say  that  his  should 
be,  "  I  pray  you  come  in;  you  are  heartily  welcome." 

He  aided  the  apostle  Eliot  in  his  labors  among 
the  Indians,  and  was  employed  as  chaplain  in  the 
Pequot  war.1     For  the  latter  service   the  court  al- 

1  On  account  of  the  side  which  he  took  in  the  Hutchinsonian  contro- 
versy, the  soldiers  declined  to  serve  in  his  company. 


1 


^ 


■ 

^     m 


4     * 

^     a 


^ 


x      ^ 


J 

i 


■  - 


^N 


1653-70.]  JOHN    WILSON.  IOI 

lotted  him  a  thousand  acres  of  land  in  the  present 
town  of  Quincy,  Mass.1 

In  1638  he  preached  the  first  Artillery  Election 
Sermon.2 

In  the  death  of  Wilson  the  church  lost  a  connect- 
ing link  with  the  past.  He  was  the  last  of  the  four 
original    signers   of   that    solemn    church   covenant 

1  The  General  Court,  on  April  1,  1634,  granted  to  the  Rev.  John  Wilson 
two  hundred  acres  of  land  at  the  North  River  "nexte  Meadford  on  the  north." 
On  December  10,  of  the  same  year,  this  land  was  ordered  to  be  exchanged 
for  the  same  quantity  "  at  Mount  Wooleston  at  his  election,"  Mr.  Wilson 
to  "  pass  ouer  to  the  towne  of  Boston  "  the  two  hundred  acre  farm  at  Med- 
ford.  The  land  "  at  Mount  Wooleston  "  to  be  as  near  his  other  land  there 
"as  may  be  for  his  most  conveniency."  —  AT.  E.  Hist,  and  Geneal.  Keg. 
(1867),  33. 

The  Wilson  estate  of  one  thousand  acres  lay  in  parts  of  Milton  and 
of  Quincy,  and  probably  included  the  site  occupied  subsequently  by  the  res- 
idence of  John  Adams.  Sec  Pattee's  History  of  Old  liraintree  and  Quincy, 
22,  for  a  notice  of  Wilson's  house  ;  Ibid.  11,  21,  23,  24,  33,  55,  as  to  the  grant 
in  general. — Letter  from  lion.  Josiah  Quijicy,  March  25,  1881. 

The  grant  to  John  Wilson  appears  to  have  bounded  on  the  southwesterly 
part  of  the  grant  of  upwards  of  one  thousand  acres  to  William  Coddington 
and  Edmund  Quincy  by  the  town  of  Boston  in  1635,  and  probably  comprised 
the  Wollaston  heights  of  the  present  day.  A  few  years  since  a  house  of  one 
story  was  standing  close  to  a  brook  which  falls  into  the  bay  north  of  Mount 
Wollaston,  and  about  half  a  mile  from  Edmund  Quincy's.  It  would  have 
been  on  the  way  from  E.  Quincy's  to  Penny  Ferry,  about  where  the  so-called 
granite  bridge  passes  over  the  Neponset  River.  This  house  was  probablv 
Mr.  Wilson's,  the  son  or  grandson  of  the  Rev.  John  Wilson.  The  house  of 
E.  Quincy  is  yet  standing,  and  the  cellar  of  Mr.  Coddington's  has  but  recently 
disappeared.  —  Letter  from  Miss  E.  S.  Quincy,  March  25,  1881. 

"  In  the  inventory  of  Rev.  John  Wilson,  —  'Richard  Bracket  &  Edmond 
Quinsey,  Braintry,  19th  Augt,  1667,  appraise  the  farm  wherein  Mr.  Thomas 
Faxon  doe  now  dwell,  appertaining  to  the  estate  of  the  Reverend  Mr.  John 
Wilson  lately  deceased,  containing  one  dwelling  house  and  barne,  with  about 
seaven  hundred  acres  of  land,  more  or  less  of  swamp,  meadow,  arable  or 
woodland,  &c,  as  also  tenn  cowes  &  a  mare  at  1300  pounds.'  "  —  Letter  from 
Mr.  T/ios.  Minns,  April  26,  1881. 

2  From  that  year  down  to  the  time  of  the  removal  from  Chauncy  Street  to 
the  present  location  in  1868,  a  period  of  two  hundred  and  thirty  years,  the 
Artillery  Election  Sermon  was  preached,  with  scarcely  a  break,  in  First 
Church  meeting-house. 


102  FIRST   CHURCH    IN    BOSTON.  [1653-70. 

entered  into  before  Boston  was  settled.  Naturally 
then,  as  life  began  to  fail  him,  his  people  gathered 
around  to  learn  lessons  of  faith,  love,  and  wisdom 
from  the  lips  of  the  dying  prophet.  To  them  he 
said,  "  that  he  should  soon  go  to  be  with  his  de- 
parted friends  in  heaven.  Yet,"  he  added,  "  I  have 
been  an  unprofitable  servant.  The  Lord  be  merci- 
ful to  me  a  sinner  !  "  1 

For  more  than  a  year  after  the  death  of  Wilson 
no  one  was  called  to  supply  the  vacant  place.  John 
Davenport,  of  New  Haven,  a  man  of  great  report,  but 
advanced  in  years,  and  James  Allen,  a  victim  of  the 
Bartholomew  Act,  which  deprived  him  of  his  living 
in  England,  were  both  "  called  to  be  teaching  offi- 
cers" Sept.  24,  1667,  but  were  not  set  in  office  until 
Dec.  9,  1668. 

LIFE    OF    DAVENPORT. 

John  Davenport  was  born  in  Coventry  in  War- 
wickshire. In  the  list  of  baptisms  in  Holy  Trinity 
Church  for  the  year  1597  it  is  entered,  "Apr.  9, 
John  Dampard  [colloquial  for  Davenport],  [fifth] 
son  of  Henrie  [by  Winifred  Barnabet,  his  wife]."  2 

At  an  early  age  Davenport  was  sent  to  the  Free 
Grammar  School  of  Coventry,  then  about  fifty  years 
old,   and    of   established    reputation.     The    original 

1  During  the  year  1668  "six  men  and  four  women  were  admitted  to 
the  church,  and  three  male  and  two  female  children  baptized."  —  Emerson's 
History  of  First  Church,  109. 

2  The  stone  font  then  in  use  is  still  preserved.  Life  of  Davenport  by 
F.  B.  Dexter  in  New  Haven  Hist.  Soc.  Papers,  Vol.  II.  206. 


1653-70.]  JOHN    DAVENPORT.  IO3 

building  was  still  standing  in  1877,  "  and  used  for 
the  purpose  of  the  endowment."  1 

The  usher  at  the  earlier  period,  but  afterwards 
head  master,  was  Dr.  Holland,  the  well-known  trans- 
lator of  classical  works.  In  161 1  Coventry  was 
greatly  excited  over  a  letter  from  King  James,  se- 
verely rebuking  the  city  authorities  for  not  enforcing 
the  ceremony  of  kneeling  at  the  sacrament.  Daven- 
port, then  a  boy  of  fourteen,  was  thus  early  made 
familiar  with  the  ruling  of  his  spiritual  master  on  a 
subject  which,  at  a  later  period,  brought  about  his 
separation  from  the  Church  of  England.  He  went 
to  Oxford  in  161 3,  —  Wood  says  to  Merton  College,2 
—  at  the  age  of  sixteen.  It  is  doubtful,  however, 
to  what  college  he  belonged.  The  President  of  St. 
John's  College  at  that  time  was  William  Laud,  bet- 
ter known  in  history  by  a  different  title,  but  just 
as  well  to  men  like  Davenport  without  any  prefix 
at  all.  According  to  Wood,  John  Davenport  and 
his  kinsman,  Christopher,  entered  college  as  "bat- 
tlers "  (u  or  beneficiaries  for  their  food  and  tuition  "), 
until,  deprived  of  this  aid,  the  former  was  left  to 
work  his  way. 

Forced  to  find  some  means  of  support,  at  the 
age  of  eighteen  he  became  a  preacher.  The  ser- 
mons which  he  wrote  the  first  winter  after  his  re- 
moval from  Oxford  —  spent,  as  the  headings  show, 
at   Hilton   Castle,  near  the  city  of   Durham  —  are 

1  Life  of  Davenport  by  F.  B.  Dexter  in  New  Haven  Hist.  Soc.  Papers, 
Vol.  II   206. 

2  Athenae  Oxonienses,  Vol.  III.  Col.  889. 


104  FIRST   CHURCH    IN    BOSTON.  [1653-70. 

still  preserved  in  the  library  of  Yale  College.1  In 
March,  16 16,  he  removed  to  London,  and  preached 
for  a  year  or  two,  without  any  apparent  "  living," 
until  June,  1619,  when,  as  the  records  of  St.  Law- 
rence Jewry  show,  he  was  chosen  by  the  vestry  lec- 
turer and  curate,  under  Rev.  William  Boswell,  vicar. 
He  stayed  there  for  five  years,  acquiring  reputation 
as  a  preacher,  and  intimacy  with  several  noble  and 
eminent  supporters  of  the  rising  Puritan  party.  He 
was  next  promoted  to  the  office  of  vicar.  On  Oct. 
5,  1624,  the  adjoining  parish  of  St.  Stephens,  Cole- 
man Street,  —  in  the  exercise  of  a  peculiar  privilege, 
which  then  as  now  gives  them  the  right  to  choose 
their  own  minister,  —  extended  an  almost  unanimous 
call  to  Davenport.  Of  seventy-three  parishioners 
present,  all  but  three  or  four  voted  for  him. 

The  appointment  did  not  give  satisfaction  to  the 
party  in  power,  on  account  of  his  suspected  Puritan 
proclivities.  Documents  preserved  in  England  and 
in  this  country  show  the  drift  of  their  opinion,  as 
well  as  the  anxiety  of  Davenport  at  this  period  to 
meet  the  charges  brought  against  him.  Ten  years 
after  his  removal  from  Oxford  he  returned  to  take 
the  degree  of  B.  D.,  of  which  straitened  circum- 
stances had  thus  far  deprived  him.  The  date  of 
this  application  was  May  18,  1625.  On  his  return 
to  London,  the  same  year,  in  the  season  of  a  great 
plague,  when  thousands  died  in  that  place  alone,  he 
devoted  himself  to  the  visitation  of  the  sick. 

1  Dexter's  Life  of  Davenport,  208. 


1653-70.]  JOHN    DAVENPORT.  IO5 

For  this  service  the  parish  of  St.  Stephens,  in 
1626,  voted  "that  Mr.  Davenport  shall  have  of  the 
parish  funds,  as  a  gratuity,  the  sum  of  ,£20." 

About  the  same  time  he  engaged  in  a  correspond- 
ence with  Dr.  Alexander  Leighton,  father  of  the 
Archbishop,  on  the  subject  of  kneeling  at  the  sacra- 
ment, in  which  he  strongly  urges  the  exercise  of 
moderation  in  preference  to  hasty  action  ;  and  fur- 
ther cautions  the  fiery  Scotchman  not  to  mistake  a 
shadow  for  substance,  but  rather  "to  unite -or  forces 
against  those  who  oppose  us  in  Fundamentals, 
than  to  be  divided  amongst  orselves  about  Ceremo- 
nialls."1 

In  March,  1627,  he  was  one  of  four  "evangelical 
ministers  in  London  "  who  signed  an  appeal  for  aid 
in  behalf  of  abused  Protestants,  "  subjects  of  the 
Queen  of  Bohemia,  sister  of  Charles  I." 

As  the  objects  of  this  charity  were  not  in  favor 
with  the  king  and  Council,  of  which  Laud  was  now 
a  member,  the  result  of  the  movement  in  their  be- 
half produced  a  censure  from  the  Star  Chamber. 
In  1628  he  wrote  a  series  of  nine  letters  to  Lady 
Mary  Vere,  a  strong  Puritan,  "  who  had  charge  of 
the  three  children  of  the  king  who  were  in  the  Par- 
liament's control."  In  one  of  the  first  two  letters, 
dated  June  30,  he  mentions  some  "  High  Commis- 

1  Dexter's  Life  of  Davenport,  215.  "The  true  Copye  of  a  Dispute  be- 
twixt Dr.  Leighton,  Dr.  of  Physicke,  sometimes  a  preacher,  and  John  Dav- 
enporte,  Bachelor  of  Divinity,  and  pastor  of  St.  Stephen's  in  Coleman 
Streete,  about  kneeling  at  the  Sacram1,"  is  in  the  possession  of  Mr.  W.  A. 
Saunders  of  Cambridge. 


106  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

sion  troubles,"  and  fears  that  "  former  quarrels ,! 
with  Bishop  Laud  may  "  deprive  him  of  his  pastoral 
charge."  The  High  Commission  troubles  grew  out 
of  an  attempt  to  establish  what  Dr.  Bacon  calls  "  a 
sort  of  Home  Missionary  Society."  This  body  was 
informally  gathered  in  London  by  several  preachers 
and  laymen  of  advanced  views,  who  were  anxious  to 
engage  men  of  their  own  pattern  to  preach  at  large. 
They  bought  all  the  church  livings  and  rights  of 
presentation  which  they  could  secure,  and  in  places 
where  these  were  not  to  be  had,  established  lecture- 
ships. The  prime  motive,  of  course,  was  to  advance 
the  growth  of  Puritanism  ;  and  their  chief  opponent 
was  not  long  in  finding  it  out  and  summoning  them 
before  the  court.  The  case  finally  went  against 
them,  and  the  association  was  dissolved  in  Feb- 
ruary,  1633. 

In  1629  Davenport  furthered  the  undertaking  for 
the  colonization  of  Massachusetts,  under  Endicott, 
with  a  liberal  subscription  of  ^"50.  His  name  does 
not  appear  in  the  list  of  patentees,  for  the  reason, 
according  to  Mather,  "  that  he  feared  its  insertion 
might  provoke  the  opposition  of  Laud  in  the  Privy 
Council."  But  he  was  first  on  the  list  of  a  com- 
mittee to  draw  up  instructions  for  Endicott. 

His  first  printed  sermon,  so  far  as  known,  enti- 
tled "  A  Royal  Edict  for  Military  Exercises,  pub- 
lished in  a  Sermon  preached  to  the  Captains  and 
Gentlemen  that  exercise  Armes  in  the  Artillery 
Garden  at  their  general  Meeting,  June  23,"  appears 


1653-70.]  JOHN    DAVENPORT.  107 

in   1629.     The  text  was  divided  after  the  fashion  of 
the  time,  as  follows:  "Also  |  he  bade  them  |  teach  | 
the  children  of  Judah  |  the  use  of  the  bow.  |     Be- 
hold it  is  written  in  the  book  of  Jasher."1 

In  the  same  year  he  was  joint  editor  with  Dr. 
Sibbes  of  the  Sermons  of  Dr.  John  Preston,  who, 
at  the  time  of  his  death  the  year  before,  was  re- 
garded as  the  leader  of  the  Puritans. 

The  State  Paper  office  contains  his  reply,  in 
1 63 1,  "to  certain  objections  devised  against  him  by 
Timothy  Hood,  sometime  his  curate."  Hood,  it 
seems,  was  dismissed  for  good  cause,  but  took 
offence,  and  complained  of  Davenport  for  various 
alleged  acts  of  non-conformity.  The  latter  wrote 
a  specific  denial  of  the  whole  charge,  at  the  same 
time  admitting  that  there  were  occasions  when, 
through  no  fault  of  his  own,  but  simply  on  ac- 
count of  the  great  number  of  his  parishioners,  it 
became  impossible  for  all  of  them  to  come  to  the 
chancel,  or  kneel  to  receive  the  sacrament;  "but," 
he  concludes,  "  where  they  can  kneel  as  well  as 
sit  he  hath  advised  it,  and  in  case  of  refusal  hath 
refused  to  administer."  2 

An  indication  of  the  caution  which  he  found  it 
necessary  to  observe  at  this  period  appears  by  an 
entry  on  the  parish  records,  where  special  attention 
is  called  to  the  fact  that  "  a  weak  and  sickly  parish- 
ioner "  is  licensed  "  to  eat  flesh  during  the  present 
Lent." 

1  Dexter's  Life  of  Davenport,  218.  2  Ibid.,  219. 


IOS  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

His  labors  at  the  same  time  were  very  arduous,  as 
appears  by  another  entry  on  the  record,  where  it  is 
"agreed  [in  April,  1633]  that  Mr.  Davenport  shall 
have  out  of  the  parish  stock  ^"20  towards  his  charge 
in  going  and  coming  from  the  Bathe." 

The  year  1633  is  supposed  to  be  the  time  of  his 
inward  change  from  a  conformist  to  a  non-conform- 
ist In  the  latter  part  of  the  same  year  the  death 
of  Archbishop  Abbot,  and  the  probable  choice  of 
Laud  for  his  successor,  brought  about  the  resigna- 
tion of  Davenport.  "  He  left  London  on  Monday, 
August  5th,"  and  after  three  months'  delay,  in  order 
to  avoid  arrest,  fled  in  disguise  to  Holland,  "in 
pursuance  of  an  invitation  from  his  countrymen 
residing  there." 

On  his  arrival  at  Haarlem,  early  in  November, 
two  of  the  elders  of  the  English  Church  in  Amster- 
dam met  and  escorted  him  to  that  place,  where  it 
was  proposed  to  make  him  assistant  to  their  minis- 
ter, the  Rev.  John  Paget,  a  man  advanced  in  years. 
Davenport  still  yearned  for  a  return  to  England 
and  his  former  parish  ;  but  early  in  December  all 
hope  was  taken  away  by  the  choice  of  a  new  man 
to  fill  the  vacancy. 

Soon  after  his  arrival  at  Amsterdam  he  wrote  a 
letter  to  his  old  friend,  Lady  Vere,  which  contains 
an  account  of  his  sufferings  for  the  "  alteration  of 
his  judgment  in  matters  of  conformity  to  the  cere- 
monies established." 

"  He  now  begins  preaching  (twice  each  Sunday  at 


1653-70]  JOHN    DAVENPORT.  IO9 

first),"  but  soon  found  serious  difficulty  with  their 
custom  of  promiscuous  baptism.  Out  of  this  grew 
a  controversy  with  Paget,  which  was  finally  referred 
to  the  "  Dutch  Classis  of  City  Ministers,"  who  ap- 
pointed a  committee  of  five  prominent  theologians 
to  arbitrate  the  matter.  They  reported  in  January 
in  favor  of  some  indulgence  in  the  observance  of 
the  ordinance.  Davenport  objected,  but  without 
effect ;  and  finally,  after  less  than  six  months'  ser- 
vice, gave  up  public  preaching.  One  Stephen  Goffe, 
chaplain  of  an  English  regiment  at  the  Hague,  and 
brother  of  the  regicide  whose  life  afterwards  de- 
pended in  such  large  measure  upon  Davenport, 
worked  secretly  to  bring  about  this  result.  He  was 
a  man  of  slender  scruples,  who,  in  order  to  advance 
his  own  interests,  laid  a  scheme  for  the  removal  of 
Davenport.  For  this  purpose  he  sends  over  the 
news  of  his  arrival  to  a  friend  in  London  to  be  for- 
warded to  Laud,  together  with  some  letters  still 
preserved,  which  sufficiently  attest  the  malice  of  the 
writer.  In  one  of  these  letters  Goffe  refers  to  an 
interview  with  Paget  and  Gerard  Vossius,  a  distin- 
guished professor  at  Amsterdam.  He  worked  to 
deceive  the  latter,  especially  giving  hints  as  to  the 
best  course  to  pursue  in  order  to  prejudice  his 
mind  against  Davenport.  In  a  subsequent  letter  he 
states  that  his  efforts  have  proved  successful,  and 
that  Davenport  is  known  as  a  deserter  and  for  his 
sermons  against  the  civil  government  of  England. 
In  conclusion,  he  prays  that  "we  shall  be  delivered 


HO  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

from  this  plague,  and  he  will  make  for  New  Eng- 
land." His  victim  was  accordingly  summoned  be- 
fore the  English  agent  at  the  Hague  to  answer  the 
charge  of  preaching  against  the  government. 

His  reply,  dated  March  18,  1634,  is  preserved  in 
the  British  Museum.  After  giving  up  public  preach- 
ing in  April,  the  rest  of  the  year  was  devoted  to 
private  meetings  held  at  his  lodgings  on  Sundays, 
at  different  hours  from  the  regular  services.  To 
these  gatherings  many  of  his  countrymen  resorted. 
In  the  same  year  an  unauthorized  publication  of  his 
views  on  promiscuous  baptism  passed  upon  by  the 
Dutch  Classis,  together  with  a  set  of  rules  for  the 
guidance  of  his  followers  in  religion,  and  his  state- 
ment of  their  grievances,  is  made  by  one  of  those 
who  attended  these  services.  It  caused  some  stir, 
and  a  reply  from  Paget.  It  also  produced  a  "  Pro- 
testation "  from  Davenport  in  1635,  and  an  "  Apolo- 
geticall  Reply"  to  Paget  in  1636.  His  letter  to 
Lady  Vere,  written  in  1635,  refers  to  the  matter  as 
one  which  has  caused  him  great  annoyance.  About 
this  time  he  appears  to  have  visited  the  Hague  and 
Rotterdam.  He  returned  to  England  late  in  1636 
or  early  in  1637,  and  probably  visited  Lady  Vere  at 
Hackney.  Laud's  vicar-general  reported,  March  6, 
at  Braintree,  that  "  Mr.  Davenport  had  lately  been 
in  these  parts,  and  at  Hackney  not  long  since.  I 
am  told  that  he  goeth  in  gray,  like  a  country  gentle- 
man." But  he  avoided  arrest,  and  sailed  for  New 
England,    "  probably  about   the   middle   of    April." 


1653-70.]  JOHN    DAVENPORT.  I  1  1 

The  proclamation,  "  at  the  end  of  April,"  passed 
to  prevent  unauthorized  emigration,  seems  to  have 
been  in  close  connection  with  his  flight. 

The  band  of  colonists,  headed  by  Theophilus 
Eaton,  arrived  at  Boston  on  June  26,  and  there  lin- 
gered for  nine  months.  During  this  visit  Daven- 
port  attended  an  ecclesiastical  council,  and  served 
as  a  member  of  the  committee  appointed  to  carry 
out  the  vote  establishing  the  college.  In  March, 
1638,  it  was  agreed  to  settle  at  Quinipiac.  About 
a  fortnight  before  the  colonists  sailed  from  Boston 
a  farewell  letter,  written  by  Davenport,  was  ad- 
dressed to  the  Bay  Colony  by  the  two  leaders  in  the 
enterprise.     They  reached  New  Haven  in  April. 

Davenport  was  then  forty-one  years  old,  and  des- 
tined to  fill  a  large  place  in  the  new  colony.  Dur- 
ing the  first  year  of  the  settlement  he  wrote  two 
books,  —  one  on  civil,  and  the  other  on  ecclesiasti- 
cal government,  as  established  in  the  new  planta- 
tion. —  both  of  which  displayed  great  argumentative 
powers. 

On  June  4,  1639,  after  a  sermon  by  Davenport, 
the  Articles  of  Government  for  New  Haven  Colony, 
as  drawn  up  by  him,  were  formally  ratified.  On  Au- 
gust 22  the  church  was  established  under  his  direc- 
tion, as  also  the  "  Profession  of  Faith,"  which,  two 
years  later,  was  printed  in  London.  The  views  set 
forth  in  this  catechism  do  not  differ  materially,  if  at 
all,  from  those  of  the  Church  of  England,  except  in 
regard  to  organization  and  government. 


112  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

Soon  after  this  he  wrote  a  letter  to  Lady  Vere, 
giving  an  encouraging  account  of  the  progress 
of  the  colony,  and  laying  stress  on  the  posses- 
sion of  "  the  greatest  outward  privilege  under  the 
sun,"  which  allows  them  "  to  have  and  enjoy  all 
God's  ordinances  purely  dispensed  in  a  church 
gathered  and  constituted  according  to  his  owne 
minde." 

In  October  following,  at  the  first  election  of  offi- 
cers, he  gave  a  solemn  charge  to  Governor  Eaton, 
based  on  the  law  of  Moses.  In  1649  Charles  Chaun- 
cey,  of  Scituate,  wrote  to  him  for  instructions  on  the 
point  of  immersion  in  baptisms.  His  reply  opposed 
the  practice.  In  1652  he  produced  a  "vindication 
of  Jesus  as  the  Jewish  Messiah,"  and  in  1653  began 
a  series  of  letters  to  Governor  Winthrop  of  New  Lon- 
don. On  June  4,  1660,  Davenport  transferred  to 
the  General  Court  the  trust  property  given  by  Ed- 
ward Hopkins  for  the  formation  of  a  college  at 
New  Haven,  and  accompanied  the  act  with  an  ex- 
planation of  the  donor's  intent,  and  his  own  wishes. 
As  the  origin  of  the  Grammar  School  in  that 
place,  but  more  particularly  as  a  harbinger  of  a 
larger  organization  forty  years  later,  this  ceremony 
is  deeply  significant. 

In  the  same  year  Davenport  wrote,  in  the  name  of 
the  colony,  a  reply  in  Latin  to  a  letter  from  John 
Dury,  "  who  was  laboring  to  promote  the  union  of 
the  Calvinistic  and  Lutheran  churches." 

During  the  struggle  which  finally  resulted  in  the 


1653-70]  JOHN    DAVENPORT.  H3 

consolidation  of  New  Haven  and  Connecticut  Colo- 
nies, his  pen  was  active  in  opposition. 

The  story  of  his  coming  to  Boston,  and  the  contro- 
versy which  thence  ensued,  will  be  told  hereafter.1 

Davenport  was  particularly  rigid  in  his  notions  of 
church  discipline.  He  maintained  that  the  order 
of  worship  should  be  based  on  the  Hebrew  insti- 
tutes and  the  usages  of  the  primitive  Christians. 
His  views  on  the  subject  of  baptism  were  of  the 
same  stern  description.  In  weighing  his  ability  and 
character,  as  that  of  nearly  all  the  ministers  of 
the  day,  Cotton  not  excepted,  allowance  must  be 
made  for  the  zealous  reforming  spirit  so  apt  to  pos- 
sess the  devotee.  The  story  of  his  conduct  on  the 
occasion  of  the  flight  of  King  Charles's  judges  to 
New  Haven  shows  that  he  possessed  a  resolved 
heart,  at  all  events.  On  the  Restoration  in  Eng- 
land, in  1660,  three  of  the  judges  who  signed  the 
warrant  for  the  execution  of  Charles  I.  fled  to  New 
England.  On  their  arrival  they  were  well  enter- 
tained at  various  places,  —  among  others  at  New 
Haven,  —  and  for  some  time  thought  themselves  out 
of  danger.  But  the  news  of  the  king's  proclamation 
for  their  arrest  arriving,  they  were  obliged  to  abscond. 
They  appeared  at  New  Milfor,d  in  the  daytime,  but  at 
night  returned  secretly  to  New  Haven,  and  hid  in 
Mr.  Davenport's  house  until  April  30,  1661.  "  About 
the   time  the  pursuers  came    to   New   Haven,  and 

1  "  1668,  2d  day,  3d  month,  at  3  or  4  in  afternoon  came  Mr.  John  Dav- 
enport to  town." —  John  Hull's  Diary.  Previous  to  his  invitation  from 
First  Church  he  had  received  a  call  from  the  Second  Church.    Ante,  Chap.  II. 

8 


114  FIRST   CHURCH    IN   BOSTON.  [1653-70. 

perhaps  a  little  before,  and  to  prepare  the  minds 
of  the  people  for  their  reception,"  Davenport 
preached  a  series  of  sermons.  The  text  of  one  of 
them  was  from  Isaiah  xvi.  3,  4 :  "  Take  counsel,  ex- 
ecute judgment ;  make  thy  shadow  as  the  night  in 
the  midst  of  the  noon-day ;  hide  the  outcasts ;  be- 
wray not  him  that  wandereth.  Let  mine  outcasts 
dwell  with  thee,  Moab  ;  be  thou  a  covert  to  them 
from  the  face  of  the  spoiler."  At  the  close  of  his 
account  of  him  Emerson  says :  "  As  a  scholar  Mr. 
Davenport  was  always  placed  in  the  first  rank.  His 
judgment  was  profound,  and  his  excursive  fancy  was 
guided  by  a  correct  taste." 

<**~,*it*  St~£#  oanf  ,y,s  /rtf  r^4- 


fi 


In   1669  he  preached  the  Election  Sermon. 
Davenport  died   March   15,   1670,  at  the  age  of 


<&■      1^ 


m 


i       I     1597 DIED   16  70 


1653-70.]  JOHN    DAVENPORT.  115 

seventy-two.  He  was  minister  at  New  Haven  nearly 
thirty,  and  of  First  Church  not  quite  two  years.  He 
was  the  last  of  that  group  of  four  Johns  so  famous 
in  the  history  of  the  church  and  colony.  His  body 
was  interred  in  the  Cotton  tomb  in  the  Chapel 
Burying  Ground. 

The  settlement  of  Davenport  involved  First 
Church  in  a  serious  controversy.  Before  he  was 
chosen  to  office  the  majority  of  that  church,  under 
the  influence  of  Wilson,  favored  the  new  order  of 
baptism,  established  by  the  synod  of  1662,  com- 
monly called  the  "  Half  Way  Covenant."  On  the 
death  of  Wilson,  and  the  choice  of  Davenport  for  his 
successor,  the  majority  experienced  a  reaction.  The 
change  in  sentiment  was  doubtless  owing  to  the 
leadership  of  Davenport,  whom  Cotton  Mather  calls 
"  the  greatest  of  the  anti-synodists."  The  minority 
in  the  church,  to  the  number  of  twenty-eight,  who 
were  opposed  to  Davenport  "  on  the  ground  of  the 
rigidity  of  his  sentiments  "  and  his  advanced  age, 
finally  withdrew  in  a  body,  and  with  one  member 
from  the  church  in  Charlestown  formed  a  new 
church.1  The  Third  Church  in  Boston  was,  like 
the  old  church,  formed  in  Charlestown  at  two  meet- 
ings, held  May  12  and  16,  1669,  under  the  sanction  of 
a  council  of  churches,  which  assumed  the  granting  of 
a  regular  dismissal  denied  to  them  by  the  old  church. 
First  Church  took  no  part  in  the  ceremonies  either 

1  The  land  for  the  Third  (or  South)  Meeting-house  was  given  by  Madam 
Norton,  widow  of  Rev.  John  Norton  of  First  Church. 


Il6  FIRST   CHURCH    IN    BOSTON.  [1653-70. 

of  formation  or  election  of  officers,  and  refused  to 
dismiss  the  wives  of  some  of  the  dissenting  brethren 
who  wished  to  join  their  husbands  in  the  new  cov- 
enant. Church  contentions  in  those  days  seldom 
proceeded  far  without  the  intervention  of  the  Gen- 
eral Court ;  and  this  case  proved  to  be  no  exception. 
At  the  May  session,  1670,  that  body  decided  in 
favor  of  First  Church,  in  opposition  to  the  organi- 
zation of  the  new,  or  Third  Church.  The  following 
is  a  part  of  the  report  of  a  committee  appointed  to 
examine  into  "those  prevailing  evils  which  were  the 
probable  cause  of  God's  displeasure  towards  our 
land  "  :  — 

"  Declension  from  the  primitive  foundation  work ;  inno- 
vation in  doctrine  and  worship,  opinion  and  practice ;  an 
invasion  of  the  rights,  liberties,  and  privileges  of  churches ; 
a  usurpation  of  a  lordly,  prelatical  power  over  God's  her- 
itage; a  subversion  of  gospel  order;  and  all  this  with  a 
dangerous  tendency  to  the  utter  devastation  of  these 
churches ;  turning  the  pleasant  gardens  of  Christ  into  a 
wilderness ;  and  the  inevitable  and  total  extirpation  of  the 
principles  and  pillars  of  the  congregational  way:  these 
are  the  leaven,  the  corrupting  gangrene,  the  infecting, 
spreading  plague,  the  provoking  image  of  jealousy  set  up 
before  the  Lord,  the  accursed  thing,  which  hath  provoked 
divine  wrath,  and  doth  further  threaten  destruction." 

Some  of  the  ministers  objected  to  this  report  so 
strenuously  that,  the  popular  sentiment  in  the  mean 
time  having  completely  changed,  it  brought  forth  an 
apology  the  following  year.  "  The  court  decreed 
that  all  papers  relating  to  the  late  difficulty  should  be 


1653-70.]  JOHN    DAVENPORT.  I  1 7 

accounted  useless,  and  that  no  odium  ought  to  rest 
upon  those  ministers  who  had  been  instrumental  in 
establishing  the  Third  Church.  In  doing  this,  how- 
ever, care  was  taken  to  secure  the  authority  of  the 
magistrates ;  and  due  caution  was  administered 
against  questioning  the  rectitude  of  legislative  pro- 
ceedings." From  letters  preserved  in  the  records  it 
appears  that  the  church  at  Dedham  was  at  variance 
with  First  Church  over  the  removal  of  Davenport. 
As  might  have  been  expected,  the  church  did  not 
thrive  during  all  this  controversy.1  It  received  very 
few  accessions,  and  was  busied  principally  with 
admonitions  and  excommunications. 

"  On  12  Feb.,  1669,  Edward  Ransford  and  Jacob  Eliot 
were  dismissed  from  the  office  of  deacons  for  setting  their 
hands,  with  other  brethren,  to  desire  their  dismission  from 
the  church,  because  the  church  had  chosen  Mr.  Davenport 
for  their  pastor." 

"  On  29  March,  1670,  at  a  meeting  called  about  our  dis- 
senting brethren,  the  question,  whether  the  church  see  light 
from  the  word  of  God  to  dismiss  our  dissenting  brethren 
that  desire  it,  was  answered  in  the  negative,  unanimously." 

"At  a  general  meeting  of  the  church  on  16  August,  1669, 
it  was  voted  by  the  church,  that  our  honored  magistrates 
do  draw  up  instructions  for  Capt.  Clarke  to  N.  Haven, 
that  they  might  declare  the  owning  of  the  letter  sent  from 
them  to  this  church  to  be  a  true  dismission  for  Mr  Dav- 
enport."2 

1  "  In  1669  two  men  only  and  six  women  were  received  as  members. 
Twenty  male  and  nineteen  female  infants,  in  that  year,  were  baptized."  — 
Emerson's  History,  117. 

2  It  was  one  of  the  objections  against  settling  Mr.  Davenport,  that  he 
had  not  been  properly  dismissed  from  his  former  church  at  New  Haven,  as 
would  appear  by  letters,  parts  of  which,  it  was  claimed,  had  been  suppressed. 


Il8  FIRST    CHURCH    IN    BOSTON.  [1653-70. 

"  At  a  meeting  of  ye  church :  on  ye  20  :  of  August :  69, 
It  was  voted  by  ye  church  y*  majr  gen",  ye  elders,  wh  Capt. 
Clark,  Mr  Stoddard,  and  Mr  Cooke,  do  draw  up  a  letter  in 
answer  to  ye  letter  sent  from  Dedham  Church,  enquiring 
after  the  proceeding  of  ye  church  about  a  letter  or  letters 
from  ye  church  of  N.  Haven  to  this  church,  and  to  sign  it 
in  the  name  of  the  church." 

"On  25  Aug.,  1669,  the  church  met  to  hear  the  letter 
read  that  was  sent  to  Dedham ;  and  they  did  unanimously 
concur  with  it,  as  their  own  mind." 

"  At  a  church  meeting  on  9  Oct.,  1669,  'upon  hearing  the 
letter  read  from  N.  Haven  in  answer  to  a  letter  of  two  of 
the  elders  to  them,  it  was  voted,  unanimously,  that  the 
church  doth  stand  to  the  former  vote  and  judgment,  in  the 
case  of  the  elders,  about  the  extracting  the  sense  of  the 
letters  dismissive.'  " 

The  following  vote  alone  shows  a  lingering  re- 
gard for  the  spiritual  welfare  of  the  members,  in 
the  midst  of  all  this  strife  :  — 

"  At  a  publick  church  meeting,  on  the  13  of  the  10  mo., 
1669,  it  was  agreed  on  and  concluded  by  a  unanimous 
vote,  that  the  elders  should  go  from  house  to  house  to 
visit  the  families,  and  see  how  they  are  instructed  in  the 
grounds  of  religion." 

LIFE   OF   ALLEN. 

James  Allen,  the  colleague  of  Davenport,  was 
born  June  24,  1632.  His  father  was  a  minister  in 
Hampshire,  England.  Allen  entered  Magdalen 
Hall,  March  16,  1649;  and  at  New  College,  Oxford, 

The  original  protest  of  seventeen  ministers  charging  the  elders  of  First 
Church  with  suppressing  letters,  or  parts  of  letters,  is  preserved  in  the 
Massachusetts  Historical  Society  Library.  Trumbull  and  Hutchinson  dis- 
cuss the  matter  more  fully  than  is  here  attempted. 


1653-70.]  JAMES   ALLEN.  119 

proceeded  for  an  M.  A.,  and  became  a  fellow.  He 
came  to  this  country  as  an  ejected  minister,  arriving 
at  Boston  June  10,  1662.  He  married  Hannah, 
daughter  of  Richard  Dummer,  Aug.  18,  1663.  She 
died  at  twenty-one,  "  probably  without  children." 

His  second  wife,  Elizabeth,  whom  he  married 
soon  after,  was  widow  of  the  second  John  Endicott, 
and  daughter  of  Jeremiah  Houchin.  Allen  brought 
over  with  him  from  England  a  recommendation 
from  Mr.  Goodwin.  Mr.  Davis,  a  merchant  in  Bos- 
ton, and  a  fellow-passenger  of  Allen,  says  that  half  a 
dozen  of  the  "  creat  church  "  were  anxious,  as  he 
supposes,  to  secure  him  for  assistant  on  his  first 
arrival,  "  the  Lord  having  given  him  large  room  in 
the  hearts  of  the  people,"  but  some  were  at  that 
time  opposed  to  it.  Though  not  called  to  be  teacher 
on  his  first  coming,  he  several  times  acted  in  that 
capacity.  Eleazer  Mather,  of  Northampton,  writes 
to  Mr.  Davenport,  of  New  Haven,  on  the  "4th  of  5th 
month,  1662,  here  is  come  with  Woodgreene,  one 
Mr.  Allen,  a  young  man,  a  very  able  teacher.  He 
hath  taught  here  divers  times  since  he  came." 

In  the  year  1700  his  name  appears  as  one  of  the 
fifteen  fellows  of  Harvard  College. 

His  second  wife  died  April  5,  1673,  leaving  sev- 
eral children,  one  of  whom,  Jeremiah,  became  Treas- 
urer of  the  Province  in  171 5,  and  another,  James, 
graduated  from  Harvard  in  1689.1 

1  Savage's  Genealogical  Dictionary  of  New  England,  Vol.  I.  31.  When 
Emerson  was  minister  one  of  his  posterity  worshipped  in  First  Church. 
Emerson's  History  of  First  Church,  157. 


120  FIRST   CHURCH    IN    BOSTON.  [1653-70. 

On  Sept.  11,  1673,  ne  married  his  third  wife, 
Sarah,  widow  of  Robert  Breck,  and  daughter  of 
Captain  Thomas  Hawkins. 

Allen  lived  in  a  handsome  stone  house,1  and  was 
possessed  of  a  large  estate.  "  His  wealth  gave  him 
the  power,  which  he  used,  as  a  good  bishop,  to  be 
hospitable."  He  steadily  supported  ecclesiastical 
order  and  government,  but  recognized  the  divine 
authority  of  Christ  in  all  things,  and  the  right  of 
conscience  to  dictate  his  actions.  He  was  jealous 
of  the  rights  and  privileges  of  the  church,  and  would 
guard  the  latter  from  all  encroachments.  His  third 
wife  died  Nov.  25,  1705.  He  died  Sept.  22,  17 10,  at 
the  age  of  seventy-eight  years,  "  forty-six  of  which 
he  had  been  a  member,  and  forty-two  a  vigilant  ruler 
and  instructor  of  the  church." 

"  During  the  six  years,  ending  in  17 10,  twenty-four 
men  and  sixty-six  women  had  been  admitted  into 
the  church.  In  the  same  period  the  number  of  bap- 
tisms was  two  hundred  and  two,  —  one  hundred  and 
thirteen  males  and  eighty-nine  females."  2 

1  Drake's  Landmarks  of  Boston,  363. 

2  Emerson's  History  of  First  Church,  157. 


CHAPTER   IV. 

1671-1710. 

JAMES  ALLEN,  JOHN  OXENBRIDGE,  JOSHUA  MOODEY, 
JOHN  BAILEY,  BENJAMIN  WADSWORTH,  THOMAS 
BRIDGE. 

Condition  of  Religious  Affairs  down  to  the  Present  Period.  —  Trouble 
with  the  Baptists  and  Quakers. — John  Oxenbridge.  —  Contribu- 
tion for  Harvard  College.  —  Psalm-singing.  —  Penn  Legacy.  — 
Synod  of  1679. —  Other  Churches  invited  to  assist  in  carrying  on 
Thursday  Lecture.  —  Reconciliation  between  First  and  Third 
Churches. — Joshua  Moodey.  —  Establishment  of  Episcopacy. — 
Arbitrary  Conduct  of  Governor  Andros.  —  Salaries  provided  for 
the  Ministers  at  this  Period.  —  Modifications  under  the  new  Charter 
of  1692. — John  Bailey.  —  Benjamin  Wadsworth.  —  Churches  in 
Boston  in  1698.  —  Formation  of  Brattle  Street.  —  Union  between 
Church  and  College.  —  Thomas  Bridge.  —  Erection  of  a  Parsonage. 

\y\/E  have  now  reached  a  period  in  the  history 
of  the  colony  during  which  an  important 
change  was  to  take  place  in  the  relation  of  Church 
and  State ;  taking  away  from  the  former  that  power 
which  never  properly  belonged  to  it,  and  transfer- 
ring the  jurisdiction  in  civil  affairs  to  the  people. 
This  reform,  so  vital  in  its  operation,  did  not  ac- 
tually occur  till  1692,  when  the  new  charter  took 
effect;  but  the  present  place  seems  to  afford  a  favor- 
able  opportunity  for  taking  a  parting  glimpse   at 


122  FIRST    CHURCH    IN    BOSTON.  [1671-1710. 

the  old  order  of  things  as  it  existed  in  the  days  of 
Cotton  and  Norton,  when  the  church  governed  all. 
For  nearly  a  quarter  of  a  century  no  attack  on  the 
Puritan  system  of  church  government  had  met  with 
more  than  limited  success.  The  influence  of  one 
man,  aided  by  the  laws  of  the  colony,  had  presented 
an  impregnable  barrier  to  any  such  attempts.  The 
Quakers,  to  be  sure,  had  caused  some  trouble,  but  no- 
where had  established  themselves  as  a  society  of  any 
consequence,  except  on  the  borders  of  Rhode  Island. 
The  number  of  Baptists  was  perhaps  even  smaller 
than  that  of  the  Quakers,  and  the  attempt  to  estab- 
lish an  Episcopal  church  had  thus  far  entirely 
failed.  The  influence  of  one  man  had  done  a  great 
deal  to  keep  this  system  in  working  order.  "  What- 
ever Mr.  Cotton  delivered  was  soon  put  into  an 
order  of  court,  if  of  a  civil,  or  set  up  as  a  practice 
in  the  church,  if  of  an  ecclesiastical  concernment." 

It  is  not  proposed  to  enter  into  an  analysis  of  the 
peculiar  form  of  church  government  as  established 
by  Cotton  and  others,  and  commonly  known  as 
Puritan  theocracy.  The  experiment  of  governing 
a  country  on  strictly  Biblical  principles,  then  for 
the  first  time  tried,  proved  difficult  to  handle,  and 
in  the  end  impracticable.  Such  an  undertaking  was 
found  to  attempt  too  much,  and  instead  of  keeping 
out  objectionable  characters,  it  only  offered  strong 
inducement  to  them  to  come  in. 

The  system,  as  first  introduced,  comprehended 
the  enforcement  of  a  strict  rule  relating  to  baptism. 


1671-1710.]  JAMES   ALLEN.  1 23 

The  struggle  came  with  the  second  generation  of 
colonists.  Serious  objections  began  to  be  raised 
about  baptizing  the  children  of  such  as  had  not  be- 
come full  church-members.  Synods  were  called  "  to 
allay  the  evils."  These  in  their  turn  were  strenu- 
ously opposed,  and  parties  were  divided  into  synod- 
ists  and  anti-synodists,  the  former  finally  carrying 
the  day. 

The  part  assumed  by  First  Church  resulted,  as 
we  have  seen,  in  the  refusal  to  ratify  the  Half  Way 
Covenant,  and  the  withdrawal  of  a  portion  of  its 
members  to  constitute  the  Third,  or  South  Church. 
The  stern  Norton  had  been  dead  more  than  five 
years  when  this  separation  took  place.  The  age  in 
which  he  lived  is  known  as  one  of  bitter  intoler- 
ance as  well  as  of  earnest  ecclesiastical  contro- 
versy. England  had  set  the  example  in  adopting 
repressive  measures  towards  the  fanatical  spirits 
with  whom  she  was  overrun.  The  charter  of  the 
Bay  Colony  was  peculiarly  adapted  to  foster  similar 
notions. 

The  form  of  government  attempted  to  be  estab- 
lished by  the  colonists  recognized  not  only  the  right, 
but  the  obligation  to  ward  off  "  erratic  spirits." 
The  laws  of  the  colony  were  framed  so  as  to  keep 
"  police  order  "  in  religion.  They  recognized  no  dis- 
tinction, save  in  kind,  between  religious  and  civil  of- 
fences. In  either  case  the  offender  might  be  fined, 
imprisoned,  banished,  whipped,  put  in  the  stocks,  or 
hung.     That  our  fathers  made  prompt  use  of  these 


124  FIRST   CHURCH    IN    BOSTON.  [1671-1710. 

means  of  enforcing  discipline,  the  records  will  amply 
testify.  No  punishment  was  too  severe  for  the  re- 
ligious offender.  They  were  especially  violent  in 
their  opposition  to  the  Quakers  and  Baptists.  We 
have  seen  how  far  his  zeal  in  this  direction  carried 
Norton.  He  wras  instrumental  in,  if  not  directly  re- 
sponsible for,  the  execution  of  the  Quakers  on  Boston 
Common,  through  the  violence  of  his  attack  on  what 
he  called  their  blasphemous  beliefs.  But  while  we  do 
not  defend  the  course  they  pursued,  we  must  be 
careful  not  to  judge  men  like  Norton  too  hastily. 
Harsh  as  their  conduct  was,  we  generally  find  some 
excuse  for  it  in  the  extremely  exasperating  behavior 
of  those  with  whom  they  had  to  deal.  The  Quaker 
spirit  of  that  day  was  very  different  from  the  temper 
of  the  modern  Friend.  Those  who  were  called 
Quakers  then  would  scarcely  be  recognized  by 
that  name  to-day.  Their  nature  was  aggressive, 
and  they  courted  persecution. 

Some  of  them  reviled  the  magistrates,  calling  them 
"just  asses";  and  others,  under  pretence  of  prophesy- 
ing, appeared  in  public  without  clothing,  or  simply 
wrapped  in  sheets,  with  their  faces  smeared  with 
black  paint,  like  demons  denouncing  direful  judg- 
ments on  the  colony.  Such  exhibitions  were  dan- 
gerous as  well  as  repulsive,  and  well  calculated  to 
shock  the  nerves  of  sensitive  people. 

The  perpetrators  had  to  be  put  down.  If  those 
who  performed  this  task  betrayed  any  undue  zeal, 
we  must  bear  in  mind  the  perversity  they  encoun- 


1671-1710.]  JOHN    OXENBRIDGE.  1 25 

tered  and  the  strict  line  of  conduct  they  felt  bound 
to  pursue  in  dealing  with  it. 

Allen  and  Oxenbridge,  it  is  pleasant  to  record,  do 
not  appear  to  have  encouraged  any  such  procedure  ; 
but  simply  because,  whilst  they  utterly  abhorred  the 
practices  of  these  sects,  they  could  not  conscien- 
tiously interfere. 

John  Oxenbridge  and  wife  were  admitted  into  the 
church,  March  20,  16 70/  and  on  the  10th  of  the 
next  month  he  was  unanimously  chosen  pastor. 

LIFE    OF    OXENBRIDGE. 

John  Oxenbridge  was  born  at  Daventry,  Jan.  30, 
1608.  He  belonged  to  the  Surrey  branch  of  the 
Sussex  (Eng.)  family  of  Oxenbridge.  His  grand- 
father, John  Oxenbridge,  a  graduate  of  Oxford  in 
1572,  and  quite  a  famous  Puritan  preacher,  was 
twice  brought  before  the  High  Commission  for  an 
attempt  to  bring  in  a  new  form  of  prayer.  In  1580 
he  is  said  to  have  been  imprisoned  for  his  zeal  in 
the  cause  "and  continuing  in  his  course,  subscribed 
temp.  Archbishop  Whitgift,  the  book  of  discipline." 
His  son  Daniel,  father  of  John  of  Boston,  was  a 
graduate  of  Christ  Church,  Oxford,  and  a  physician 
of  high  standing  at  Daventry  in  Northamptonshire, 

1  "At  a  church  meeting  on  ye  9th  day  of  October,  1669,  ^  was  agreed  on 
&  voted  wth  a  vnanimous  consent  y*  Mr  Oxenbridge  bee  desired  to  bee 
Assistant  to  ye  present  teaching  officers  in  preaching  ye   word  of  god." 

"  It  was  voted  y*  Major  Generall  Mr  Ting,  Elder  Penn,  &  Leiftenant  Cooke 
do  give  this  invitation  of  ye  church  to  Mr  Oxenbridg  as  their  messingers."  — 
Church  Records,  32. 


126  FIRST   CHURCH    IN    BOSTON.  [1671-1710. 

and  later  in  life  in  London,  where  he  was  made  a 
fellow  of  the  College  of  Physicians. 

While  at  Daventry,  Daniel  married  Katherine 
"  daughter  of  Clement  Throgmorton  of  Hasley, 
third  son  of  Sir  George  Throgmorton  of  Loughton 
(the  family  being  patrons  of  Southam),  and  so  de- 
scended from  Edward  III."  By  her  he  had  three 
sons,  of  whom  the  eldest  was  John,  and  four  daugh- 
ters.1 

Brought  up  under  Puritan  traditions  and  influ- 
ences, like  Cotton,  Oxenbridge  naturally  became  a 
disciple  of  that  school.  In  1623,  at  eighteen  years 
of  age,  he  was  admitted  as  a  commoner  of  Lincoln 
College,  Cambridge,2  and  thence  removing  to  Mag- 
dalen, Oxford,  took  his  degrees  of  B.  A.,  Nov.  13, 
1628,  and  M.  A.,  June  18,  1631.  He  was  "  dis- 
tutored  "  in  May,  1634,  for  making  several  rules  of 
his  own  to  be  subscribed  and  sworn  to  by  his 
scholars,  "  for  their  better  government,"  which  were 
inconsistent  with  those  established  by  the  college 
authorities.3 

After  leaving  the  university,  Oxenbridge  married 
his  first  wife,  Jane,  daughter  of  Thomas  Butler  of 
Newcastle,  merchant,  by  Elizabeth  Clavering  of  Cal- 

1  W.  D.  Cooper's  sketch  of  the  Oxenbridges  of  Sussex  and  Boston,  Mass. 
(London,  i860),  5. 

2  Cooper  says  that  the  person  admitted  as  a  commoner  at  that  date, 
according  to  Wood  in  his  Athenas  Oxonienses,  could  not  have  been  this  John, 
who  was  then  three  years  younger,  and  adds  that  "  he  was  admitted  a  pen- 
sioner of  Emmanuel  College,  Cambridge,  April  28,  1626,  and  matriculated  in 
July  of  the  same  year." 

a  "  The  sentence  distutoring  Oxenbridge  is  printed  in  Wharton's  Remains 
of  Laud,  Vol.  II.  70." — Cooper's  Sketch  of  the  Oxenbridges,  etc.,  7. 


1671-1710.]  JOHN    OXENBRIDGE.  1 27 

laley,  aunt  to  Sir  John  Clavering  of  Axwell.  He 
then  began  to  preach  in  England,  but  soon  took  a 
voyage  with  his  wife,  "  who  had  an  infirm  body,  but 
was  strong  in  faith,"  to  the  Bermudas,  "  where  he 
exercised  his  ministry."  They  returned  to  England 
from  a  second  visit  there,  in  1641,  during  the  Long 
Parliament,  and  visited  various  places.  His  will  men- 
tions Great  Yarmouth,  Beverley,  Berwick,  and  Bristol, 
and  to  these  should  be  added  London  and  Winches- 
ter. In  January,  1644,  he  visited  Great  Yarmouth, 
and  there  preached  at  half  past  eight  o'clock  every 
Sunday  morning,  before  the  regular  time  of  service. 
He  did  this  without  pay  for  several  months,  but 
at  his  departure  received  ^15  from  the  Corporation, 
who  at  that  time  had  control  of  spiritual  affairs.  At 
Beverley,  where  he  next  engaged  "  as  perpetual  curate 
of  the  minister  in  the  patronage  of  the  Corporation," 
a  similar  entry  appears  on  the  Corporation  books, 
showing  "  his  disinterestedness  in  money  matters." 
There  it  was,  "  ^"40  ordered  to  Mr.  Oxenbridge  and 
Mr.  Wilson  [his  colleague].  .  .  .  Mr.  Wilson  having 
had  satisfaction  by  the  parishioners  for  his  part,  and 
Mr.  Oxenbridge  requiring  nothing."  His  first  wife 
is  described  as  "  a  scholar  bevond  what  is  usual  in 
her  sex,  and  of  a  masculine  judgment  in  the  pro- 
found points  of  theology " ;  and  her  husband,  "  a 
grave  divine,  and  of  great  ministerial  skill,  loved 
commonly  to  have  her  opinion  upon  a  text  before 
he  preached  it." 

After  visiting  Berwick  upon  Tweed,  in  1650-51, 


128  FIRST   CHURCH    IN    BOSTON.         [1671-1710. 

and  a  trip  to  Scotland  in  company  "  with  another 
Congregational  minister,"  in  April,  1652,  he  was 
made  fellow  of  Eton  College,  on  Oct.  25,  of  the  same 
year,  in  place  of  John  Symonds,  deceased.  In  the 
last  days  of  Charles  I.,  while  at  Beverley,  Oxenbridge 
had  secured  the  friendship  of  Andrew  Marvell. 

In  a  letter  to  Oliver  Cromwell,  dated  Windsor, 
July  28,  1653,  Marvell  speaks  thus  highly  of  Oxen- 
bridge  and  his  wife.  It  appeared  that  Marvell  had 
been  living  in  his  family  by  advice  of  Cromwell. 
He  says:  — 

"  I  ow  infinitely  to  your  lordship,  for  having  placed  us  in 
so  godly  a  family  as  that  of  Mr.  Oxenbridge,  whose  doctrine 
and  example  are  like  a  book  and  a  map,  not  only  interesting 
the  eare,  but  demonstrating  to  the  ey,  which  way  we  ought 
to  travell.  And  Mrs.  Oxenbridge  has  a  great  tenderneese 
over  him  also  in  all  other  things.  She  has  looked  so  well 
to  him  that  he  hath  already  much  mended  his  complexion. 
And  now  she  is  busy  ordering  his  chamber,  that  he  may 
delight  to  be  in  it  as  often  as  his  studyes  require." 

This  happy  state  of  things  did  not  long  continue, 
for  soon  after  his  wife  became  a  confirmed  invalid 
for  five  years,  and  died  April  25,  1658,  aged  37. 
She  was  buried  at  Eton  on  the  28th.  In  the 
Chapel  of  Eton  College  was  erected  a  monument 
with  a  Latin  inscription  by  Marvell  in  her  memory, 
"wherein  't  is  said  that  while  he  preached  abroad, 
she  would  preach  and  hold  forth  in  the  house."  The 
epitaph  gave  such  offence  to  the  royalists  at  the  time 
of    the  Restoration,  that  they  daubed  it  over  with 


1671-1710- ]  JOHN    OXENBRIDGE.  1 29 

paint.  By  his  first  wife  Oxenbridge  had  several 
children,  one  of  whom,  Daniel,  "  of  rare  accomplish- 
ments as  a  Christian,  a  phisician,  and  a  scholar," 
died  young  and  unmarried.  After  he  had  been  a 
widower  about  a  year,  Oxenbridge  married  "  a  re- 
ligious virgin  named  Frances,  the  only  daughter  of 
Hezekiah  Woodward,  the  schismatical  vicar  of  Bray, 
near  Windsor."  She  died  in  childbed  in  the  first 
year  of  their  marriage,  at  the  age  of  twenty-four. 
The  child,  born  July  25,  1629,  named  Theodora, 
married,  Nov.  21,  1677,  Rev.  Peter  Thatcher  of 
Milton,  Mass.,  and  died  in  1697.1 

While  at  Eton,  on  Jan.  25,  1658,  Oxenbridge 
preached  a  funeral  sermon  on  "  Hon.  Francis  Lord 
Rouse,  one  of  Cromwell's  Lords,  who  died  Provost 
of  Eton."  After  the  Restoration  in  1660,  he  ceased 
to  enjoy  his  fellowship,  and  while  preaching  at  Ber- 
wick on  Tweed,  the  Act  of  Conformity,  in  1662, 
silenced  him. 

He  then  visited  the  West  Indies  and  the  Barba- 
does,  and  finally  "tumbled  into"  the  New  World  in 
1669.  Before  coming  to  New  England,  perhaps  at 
the  Barbadoes,  he  married  his  third  wife,  Susanna, 
"widow  of  Mr.  Abbit."  In  October,  1669,  previous 
to  his  acceptance  of  the  call  from  Boston,  he  re- 
ceived an  invitation  from  the  church  in  Charlestown. 

1  "  The  descendants  of  Peter  and  Theodora  Thatcher  have  been  very 
numerous,  and  the  family  has  always  been  held  in  high  esteem  in  Massachu- 
setts. Among  them  have  been  many  eminent  divines,  lawyers,  and  mer- 
chants." The  present  minister  traces  his  descent  in  the  maternal  line  from 
this  source. 


130  FIRST   CHURCH    IN    BOSTON.         [1671-1710. 

Soon  after  his  settlement  as  pastor  of  First  Church, 
on  "17:  10:  71,"  on  motion  of  the  Deputy  Gov- 
ernor, the  church  unanimously  voted  to  give  him 
^50  by  the  hands  of  the  deacons,  to  be  "  a  small 
token  of  their  Respect,  Loue,  and  thankfulness  vnto 
him." 

In  1 67 1  Oxenbridge  preached  the  Election  Ser- 
mon 1  from  Hosea  viii.  4,  "  and  he  warns  his 
hearers  'not  to  backslide  and  fashion  themselves 
to  the  flaunting  mode  of  England,  in  worship  or 
walking. 

In  1672  he  was  one  of  seven  ministers  appointed 
to  conduct  the  services  on  a  fast  day  ordered  to  be 
observed,  on  June  23,  by  the  General  Court. 

On  May  15,  1672,  on  the  death  of  President 
Chauncy  of  Harvard,  John  Oxenbridge  and  Vicar 
Oakes  were  added  to  the  Board  of  Licensers  of  the 
Press,  a  very  dignified  body. 

In  1673  he  was  one  of  the  Committee  of  Ten  to 
report  as  to  the  negative  power  of  the  General 
Court,  and  if  it  existed,  "the  best  expedient  for  an 
issue,  whether  by  lot  or  otherwise."  In  the  same 
year  he  was  joint  executor  with  his  colleague, 
James  Allen,  and  Anthony  Stoddard,  of  the  will 
of  Governor  Bellingham. 

Oxenbridge  died  suddenly  of  apoplexy.  On  Dec. 
23,   1674,  at  Thursday   Lecture,  he    wras    forced  to 


1  A  copy  of  this  sermon,  the  only  one  probably  in  existence,  is  in  the 
possession  of  the  Massachusetts  Historical  Society.  It  was  allowed  to  be 
printed  on  Oct.  11,  1672,  and  published  in  1673. 


1671-1710.]  JOHN    OXENBRIDGE.  131 

stop  preaching,  "  and  was  carried  home  in  a  Cedan." 
He  died  on  the  28th,  and  was  buried  on  the  31st 
with  great  solemnity  in  Cotton's  tomb  in  the  Chapel 
Burying  Ground.  His  third  wife  survived  him 
twenty-one  years,  and  died  in  1696. 

Of  his  popularity  as  a  preacher  the  church  record 
amply  testifies.  During  the  short  period  while  it 
was  under  his  charge,  the  number  of  admissions  to 
the  church  was  eighty-one,  fifty-four  of  whom  were 
females  ;  and  ninety-one  males  and  ninety  females 
were  baptized.1 

Of  his  preaching  and  literary  abilities,  Emerson 
says:  "  He  is  reckoned  by  the  historians  of  Boston 
among  the  most  elegant  writers  as  well  as  eloquent 
preachers  of  his  time.  Like  his  great  and  good  pre- 
decessors, he  was  sincerely  attached  to  the  Congre- 
gational interest ;  and  the  piety  which  he  cherished 
at  heart  exhibited  itself  in  his  habitual  conversa- 
tion." 

In  his  will  dated  "  Boston  in  New  England  ye  12th 
day  of  ye  first  month  in  ye  year  167I"  probated 
in  Suffolk  County,  Jan.  9,  167-f,  besides  a  legacy 
of  ^"20  to  the  elders  and  deacons  of  the  First 
Church  of  Boston  for  the  use  of  the  church,  he 
gives  "  to  ye  publick  Library  in  Boston  or  elsewhere, 
as  my  executors  and  overseers  shall  judge  best, 
Augustine's  workes  in  6  volumes,  ye  centuries  in 
8  volumes,  ye  catalogue  of  Oxford  library  [and  a 
number  of  other  works]." 

1  Emerson's  History  of  First  Church,  125. 


132  FIRST   CHURCH    IN   BOSTON.         [1671-1710. 

In  the  year  1672  the  church  contributed  to  the 
support  of  Harvard  College.  The  following  entry 
shows  that  many  of  the  subscribers  were  anxious  at 
the  same  time  to  have  the  college  removed  from 
Cambridge  to  Boston. 

"  10  (1)  yl/2.  This  Daye  a  publicke  Contribution  was 
made  in  the  Congregation  for  the  vse  of  ye  Colledge  at 
Cambridge  at  the  motion  of  the  Counsell,  and  beside  the 
publicke  there  was  a  pinnate  subescription  wherein  did 
many  show  their  desire  to  haue  it  at  Boston  by  subscribing 
for  Boston  10  ffould,  5  ffould,  3  ffould,  and  ye  like. 

"  This  Contributio  went  ouer  all  the  Country." 

The  earliest  notice  of  psalmody  is  contained  in 
the  following:  "17:  5:  72.  Richard  Cooke  and 
Simon  Rodgers  were  Desired  to  set  the  psalmes  upon 
Saboth  and  Lecture  Dayes."  * 

By  his  will  dated  "  the  29th  of  the  7th  month,  1671," 
Elder  James  Penn  of  First  Church  left  a  legacy  of 
£\o  per  annum  to  the  elders  and  deacons  of  the 
church  "  for  the  maintenance  of  such  poor  scholar  or 
scholars  at  the  Colledge  as  they  shall  see  good ;  and 
[his]  dwelling  house  [he  gives]  to  the  first  Church  of 
Christ  in  Boston  for  euer."  The  former  part  of  this 
legacy  continues  to  be  dispensed  at  the  present  day, 
and  the  list  .of  beneficiaries  appearing  on  the  church 
record  testifies  to  the  good  uses  to  which  it  has  been 
put  from  the  earliest  times. 

The  poor  of  the  church  were  not  specifically  pro- 
vided for   at  this  period  from  any  fund  or  legacy. 

1  Church  Records,  35. 


1671-1710.]  JAMES    ALLEN.  1 33 

But  the  following  vote  shows  that  they  were  well 
cared  for  notwithstanding. 

"  Att  a  meeting  of  the  Church  att  my  house  January 
31th  %y%  Voted  unanimously  yl  yr  shall  bee  a  Constant 
gathering  for  the  use  of  the  Sacrament  on  Sacrament 
dayes. 

"  And  P°ore-  «  JA.  Allen,  Teacher." 

For  a  period  of  ten  years  after  the  death  of  Oxen- 
bridge,  Allen  was  left  in  sole  charge  of  the  congre- 
gation. 

The  year  1679  witnessed  the  calling  of  a  synod  by 
the  General  Court,  "  under  an  apprehension  that  the 
sins  of  the  land  loudly  cried  for  the  vengeance  of 
heaven."  John  Sherman  and  Urian  Oakes  were 
chosen  by  the  ministers  to  represent  'their  body. 
Two  questions  were  propounded  at  the  synod. 
First:  "  What  are  the  sins  which  have  provoked  the 
divine  anger?  Second  :  What  are  the  means  of  re- 
moving it?"  The  result  of  the  synod  was  com- 
municated to  the  General  Court.  It  contained  a 
graphic  sketch  of  the  sins  and  calamities  that  were 
supposed  to  be  weighing  upon  the  community,  and 
recommended  that  steps  be  taken  towards  a  revival 
of  religion.  Most  of  the  churches  took  occasion  to 
renew  their  covenants  and  strengthen  their  relig- 
ious faith.  First  Church  did  not  respond  very  cor- 
dially to  the  invitation  to  attend  the  synod,  being 
apprehensive,  it  would  appear,  of  an  attack  on 
church  liberty. 


134  FIRST    CHURCH    IN    BOSTON.         [1671-1710. 

"  Aug.  5*  1679,  Voted  by  ye  Church  upon  an  order  of  ye 
Generall  Court  to  send  Elders  &  Messengers  to  a  Synod  to 
meet  ye  2r  4th  day  in  Sept. 

"  Tho  wee  doe  not  see  light  for  ye  calling  of  a  Synod 
att  this  time,  yett  yr  being  one  called :  y*  w*  good  theare 
is  or  may  bee  motioned  may  bee  encouraged  and  evill 
pVented  by  or  Testimony,  wee  are  willing  to  send  od 
Messengers  to  it:  Tho  wlever  is  theire  determined,  wee 
looke  upon  &  judge  to  bee  no  further  binding  to  us,  y"  the 
light  of  Gods  word  is  yrby  cleared  to  or  Consciences." 

On  the  same  clay  it  was  voted  to  allow  the  North 
and  South  churches  to  assist  in  carrying:  on  Thurs- 
day  Lecture. 

"  Aug.  5th  1679,  Voted  by  the  Church,  upon  an  order  & 
advice  of  f  magistrates,  yt  all  ye  Elders  of  this  Towne 
might  joyntly  carry  on  y2  5th  day  Lecture. 

"  In  Answer  to  ye  motion  of  ye  Honrd  Magistrates  about 
the  Lecture ;  Tho  as  an  injunction  wee  Cannot  Concurre  wth 
it,  but  doe  humbly  bare  or  witnesse  against  it,  as  aprhending 
it  tending  to  ye  infringem1  of  Church  Libertie :  yett  if  the 
Lord  incline  the  hearts  of  the  other  Teaching  officers  of  this 
Towne  to  accept  of  desire  of  or  Officers,  to  give  yr  assist- 
ance wth  those  of  this  Church,  who  shall  bee  desired  to  Carry 
on  tJieire  fifth  day  Lecture,  wee  are  willing  to  accept  theire 
help  therein."  1 

In  1682  the  disagreement  between  the  First  and 
Third  churches,  which  had  continued  for  fourteen 
years,  came  to  an  end.  An  effort  was  made  in  that 
year  to  establish  an  Episcopal  church  in  Boston. 
Both  societies  regarded  such  a  church  as  a  common 
enemy,  and  so  both  came  together  and  united  their 

1  Church  Records,  39,  40.     Diary  of  Peter  Thatcher. 


1671-1710.]  JAMES    ALLEN.  1 35 

energies  to  prevent  its  establishment,  The  pro- 
posal for  a  reconciliation  was  voted  by  First  Church, 
April  23,  1682.1 

A  Motion  to  ye  South  crm).  At  a  meetinge  of  the 
ffirst  Church  in  Boston. 

Question :  Whether  yo11  be  willinge,  keeping  the  Rule 
in  its  Intirenes  &  not  Revokeinge  yor  Testimony  thereto, 
viz.  yf  Rule  of  Church  order  wch  we  haue  pffesed  Asent 
vnto,  &  is  published  as  the  Judgment  of  the  Churches  of 
new  England  platff  of  Discipl  CJiapt  13  throughout.  To 
fforgiue  &  fforget  all  offences  Respectinge  our  selues  yl  we 
iudge  haue  iustly  bin  taken  at  our  Desentinge  Brethern. 

Supposeinge  ys  passe  in  the  old  Church, 
Q.  Will  it  not  be  expedient  y'  it  be  Loueingly  presented 
to  the  Disentinge  Bretheren  and  yl  Society  by  a  meet 
pson  or  cpsons,  &  yt  they  be  desired  to  signiffie  by 
writinge  their  Approbation  of  yl  Rule  &  iudgeinge 
any  Deviation  ffrom  it  to  be  Irregular,  &  if  yr  Returne 
be  Acceptable  y*  it  maie  be  Recorded  by  both  in 
memory  of  an  Happie  issue  of  yr  vnComffortable  & 
Longe  breach  and  the  begineinge  of  or  desired  peace, 
wch  the  Lord  grant.  Amen. 

Voted  in  ye  Affirmative  Together. 

Lettr  from  ye  3d  CrTTi  in  Boston,  to  the  First  —  in  Return 
to  ye  above  motion. 

WORSHIPFULL,  Reuerend,  &  BELOVED, — As  we  can- 
not but  wth  greeffe  acknowledge  the  great  evill  y*  yr  is 
in  Deuisions  ffrom  the  sad  Experience  which  we  haue  had 
of  the  Dangerous  Inffluence  which  the  Distance  betwixt 
you  &  vs  hath  had  in  ys  Land,  so  wee  Desire  Hartily  to 

1  "  In  August,  1670,  a  formal  proposal  of  accommodation  was  made  by  the 
new  church  to  the  old  ;  but  without  success." —  Wisner's  History  of  Old  South 
Church,  11.  The  vote  of  the  old  church  in  1679,  allowing  the  other  churches 
(North  and  South)  to  share  in  the  conduct  of  Thursday  Lecture,  may  possibly 
indicate  a  tendency  to  yield,  but  no  decided  step  was  taken  until  1682. 


136  FIRST   CHURCH    IN    BOSTON.  [1671-1710. 

Acknowledge  the  goodnes  of  god  in  moueinge  yor  hearts 
to  Looke  Towards  a  Pasciffication,  &  wth  Thankffullnes  to 
Accept  at  yor  hands  ye  kind  tender  of  Reconciliatio,  made 
vnto  vs,  to  the  ffurtheringe  whereof  God  fibroid  yf  we  should 
willffully  put  any  Obstruction,  who  Rather  Desire  to  put  all 
ye  handes  we  haue  to  the  pmotinge  of  it :  As  beinge  sen- 
cible  of  ye  Truth  of  w'  he  intimated,  2  Sam.  2.  26,  That  if 
the  Sword  Devour  ffor  ever  it  wilbe  bitternes  in  ye  end. 

As  ffor  the  Condicion  of  Accomodacio  wch  hath  been 
prsented  to  vs  ffrom  yor  selues  by  the  worshipfull  Samuell 
Nowell  esquire  &  the  Reuerend  Mr  James  Allen,  we  are 
ffully  and  ffreely  Ready  to  subscribe  it.  And  as  we  haue 
Publickly  &  pticulerly  in  the  Last  Sinod  Acknowledged  the 
Platfiforme  of  Church  Discipline  wch  was  agreed  vpon  by 
the  Elders  &  Messengers  of  the  Churches  to  be  ffor  ye  Sub- 
stance of  it  Orthodox,  So  we  doe  now  in  pticuler  $>ffese 
yl  we  doe  beleiue  ye  13  chapter  of  y*  Booke  throughout  to 
be  Accordinge  to  Rule  &  the  mind  of  god  in  his  word 
Respectinge  yl  case  yrin  treated  of,  &  yl  any  Deviation 
yrfTrom  is  Irreguler,  &  wherein  any  of  or  Sinffull  inffirmities 
haue  been  greiuous  to  all  or  any  of  yor  Church  we  aske 
fforgiuenes  both  of  god  &  of  yorselues,  And  desire  dayly  to 
praye,  what  we  know  not  Teach  thou  vs.  And  if  we  haue 
done  Amisse  we  will  do  so  noe  more;  ffor  our  selues  we  are 
Hartily  Content  That  all  thinges  wherein  we  iudge  our 
Selues  to  haue  beene  Agreiued  maie  be  buried  in  Oblivion. 

The  god  of  peace  Direct  yo11  to  a  good  &  Happy  Issue- 
inge  of  ys  great  affaire  wch  you  haue  so  Candidly  begun,  & 
Cover  all  the  fifailinges  of  his  people  vnder  the  Robe  of 
Christ  Righteousnes,  Granting  vnto  vs  all  the  blessinge 
of  the  Gospell  of  peace  &  to  yorselues  the  Blessednes  of 
Peacemakers. 

Soe  Praye, 

To  the  Reuerend  Mr  James  Allen  Teacher  worshipffull,  Reuered,  &  Beloued, 

and  Mr  John  Wiswall  Ruleing  Elder  yor  Bretheren  in  the  Lord  Jesus  Christ, 

of  ye  ffirst  gathered  Church  Samuell  Wii.lard, 

in  Boston  in  the  name  &  wth  the  ffree  &  ffull 

theise  vote  of  the  Bretheren  of  ye  3 

a)"  gathered  Church  in  Boston. 
To  be  Cnmunicated  to  ye 
Church. 


1671-1710.J  JAMES    ALLEN.  1 37 

Lett"  from  ye  first  tnh  in  Boston,  to  the  Third  —  in 
answer  to  their  Lett/. 

At  a  meetinge  of  ye  ffirst  Church  of  Christ  in  Boston, 
Maye  7,  1682. 

HONNORED,  WORSHIPFFULL,  REUEREND,  &  BELOUED  In 
THE  LORD, — Wee  Haue  Receaued  yor  Returne  by  the 
worshipffull  Mr  John  Hull  Esquire  &  the  Reuerend  Mr 
Samuell  Willard  to  or  motion  to' peace,  wherein  you  ex- 
presse  yor  ThankfTull  reception  &  ffull  Concurrence  wth  the 
Condicion  of  Accomodation  therein  mentioned  wch  we  De- 
clare to  be  Acceptable  to  vs.  And  wherein  our  sinffull 
inffirmities  haue  been  greivous  to  you  or  any  of  yo",  we 
mutually  aske  forgiuenes  of  god  &  you,  And  Desire  all 
offences  we  iudge  haue  been  giuen  vs  maye  be  fforgiuen 
and  fforgotten,  Desireinge  to  fTorgiue  others  euen  as  we 
beleiue  god  ffor  Christ  sake  hath  fforgiuen  vs. 

And  we  ffurther  intreat  that  Both  our  motion  and  your 
Returne  and  this  Conclusion  maye  be  Recorded  w^  you  as  it 
shallbe  l  wth  vs  in  memory  of  a  Happy  Issue  of  our  vnCom- 
ffortable  Distance  &  the  waye  of  or  peace. 

Now  the  god  of  peace  that  brought  againe  ffrom  the 
Dead  or  Lord  Jesus  Christ,  that  great  sheepheard  of  the 
sheepe,  by  the  blood  of  the  everlastinge  covenant  make 
you  pffect  in  every  good  worke  to  Doe  his  will,  workeinge 
in  you  that  wch  is  most  well  pleasinge  in  his  sight.  Soe 
prayes, 

Honnored,  Reuerend,  Beloued, 

Yor  Bretheren  in  the  ffaith  &  ffellowshipe  of  Gospell, 

James  Allen, 
John  Wiswall, 
Wth   the  ffull  &  vnanimovs  Consent  of  ye  bretheren. 

1  At  the  date  of  this  entry  it  was  not  quite  fully  settled  what  particles  and 
parts  of  the  auxiliary  verbs  should  be  used  as  separate  words.  In  this  con- 
nection it  may  be  as  well  to  observe  that  the  plan  adopted  in  this  work  of 
preserving  as  much  as  possible  the  original  spelling  and  combination  of  words 
in  quoting  from  old  manuscripts  and  records  is  sanctioned  by  some  of  the 
best  authorities  on  the  subject.  The  attempt,  therefore,  has  been  made  to 
follow  this  course  wherever  such  quotations  are  inserted. 


138  FIRST    CHURCH    IN    BOSTON.  [1671-1710. 

In  the  year  1682,  it  appears  by  the  church  records 
that  Sampson  Bond  was  invited  to  preach.  The 
vote  was  in  the  "  affirmative  and  generally,"  but 
nothing  came  of  it. 

No  assistant  was  settled  till  "  1 1  (3)  84,"  when  the 
following  question  was  put :  — 

BRETHEREN, — The  cpvidence  of  god  Haueinge  brought 
mr  Moody  into  the  Towne  vnder  such  circumstances  as 
you  know, 

Whether  yo"  be  willinge  y*  in  ye  name  of  the  Church  he  be 
Desired  Dureinge  his  abode  and  Residence  here  to  be  Con- 
stantly helpffull  to  our  Teacher  in  preachinge  of  the  word 
of  god  amonge  vs. 

The  Daye  abouesd  presented  If  yea,  maniffest  by 

and  Accepted.  your  Signe. 

John  Wiswall.  Voted  Affirmatively, 

James  Allen, 
John  Wiswall.1 

LIFE    OF    MOODEY. 

Joshua  Moodey,  son  of  William  Moodey  of  Ips- 
wich in  Suffolk,  was  born  in  England  in  1633. 
His  father  came  to  this  country  soon  after,  and  in 
1635  became  one  of  the  first  settlers  of  Newbury, 
Mass.  After  graduating  at  Harvard  College  in 
1653,  Moodey  remained  in  Cambridge  for  some  time 
and  joined  the  church.  He  then  went  to  Ports- 
mouth in  1658,  and  in  1660  was  settled  as  pastor  in 
that  place.2     Though  not  ordained  to  the  office  until 

1  Church  Records,  44. 

2  "In  1662,  probably  with  a  view  to  secure  him  an  attentive  audience, 
'  Ordered,  that  a  cage  be  made,  or  some  other  means  invented  by  the  Select- 
men, to  punish  such  as  sleepe  or  take  tobacco  on  the  Lord's  day  out  of  the 
meeting  in  the  time  of  the  publique  exercise.'"  —  Sibley's  Harvard  Gradu- 
ates, Vol.  I.  367. 


1671-1710.]  JOSHUA  MOODEY.  1 39 

167 1,  when  the  First  Church  was  fairly  organized 
under  his  direction,  he  preached  statedly  from  his 
first  coming.1  His  trials  during  the  period  of  his 
first  settlement  in  Portsmouth,  arising  from  the  tyr- 
anny of  Governor  Cranfield,  at  last  drove  him  to 
Boston,  in  1684,  to  accept  the  call  there  offered. 

"  The  providence  of  God  having  Cast  Rrd  Mr  Joshua 
Moodey  among  us  by  Shutting  the  doore  of  Libertie  for 
his  ministry  in  his  owne  church  att  Portsmouth,  wee  doe 
earnestly  desire  that  hee  would  Constantly  exercise  minis- 
try wth  or  Teacher  among  us,  untill  hee  hath  free  and  open 
libertie  to  returne  to  ym  againe,  wch  wee  expresse  as  an  Ex- 
planation of  or  former  vote,  &  or  mind  y'in. 

"  Voted  unanimously  as  Attests, 

"James  Allen, 
"  John  Wiswall."2 

Moodey  was  esteemed  for  other  qualities  besides 
those  of  a  religious  teacher.  On  Feb.  28,  1655,  ne 
was  chosen  Fellow  of  Harvard  College,  and  in  1684 
(July  2),  on  the  death  of  President  Rogers,  received  an 
invitation  to  become  his  successor.3  In  1669,  during 
his  ministry  at  Portsmouth,  he  helped  to  raise  ^60  a 
year  for  seven  years  to  be  applied  to  the  erection  of 
a  new  brick  building  at  Harvard  College,  the  old 
wooden  one  being  small  and  decayed.     The  address 

1  His  interesting  account  of  the  gathering  of  this  church  is  copied  from 
the  original  records  in  Alden's  "  Account  of  Religious  Societies  in  Ports- 
mouth."    Moodey  was  the  first  subscriber  of  the  church  covenant. 

*2  Church  Records,  44. 

3  "  In  September  the  '  Overseers  declared  their  consent  to  and  approba- 
tion thereof;  but  14  October,  'the  Comittee  appointed  to  treat'  with  him 
'  made  return  to  the  Overseers,  That  Mr.  Moodey's  answer  was  on  the  NEGA- 
TIVE.' "  —  Sibley's  Harvard  Graduates,  Vol.  I.  375. 


140  FIRST   CHURCH    IN   BOSTON.         [1671-1710. 

to  the  General  Court,  dated  May  20,  1669,  (undoubt- 
edly written  by  Moodey,)  giving  the  result  of  the  sub- 
scription and  the  reply  thereto  from  that  body, 
acknowledging  the  gift,  may  both  be  found  in  the 
colony  records. 

In  1686  Charles  Morton,  pastor  of  the  First 
Church  in  Charlestown,  formed  an  association  of 
ministers  in  imitation  of  one  in  Cornwall,  England. 
Moodey  was  a  member  of  this  body,  which  met  at 
the  College  once  a  month.1  Its  primary  object  was 
"  the  promotion  of  the  gospel  and  our  mutual  assist- 
ance and  furtherance  in  that  work ;  "  but  matters  of 
civil  policy  and  government  were  often  referred  to 
them  for  advice.  It  was  the  custom  at  this  time  for 
the  minister  to  preach  a  sermon  to  a  condemned 
man,  who  was  forced  to  give  his  attendance,  and 
Thursday  Lecture  was  appropriated  for  this  purpose. 
On  March  6,  1686,  Moodey  performed  this  dismal 
service  in  his  "  Exhortation  to  a  Condemned  Male- 
factor." 

"  Edward  Randolph  says,  Moodey  was  one  of  the 
1  Five  ministers  of  Boston  who  were  in  the  Councill 
Chamber  on  the  eighteenth  of  Aprill  [1689],  when 
the  Govenr  [Sir  Edmund  Andros]  and  myselfe  were 
brought  out  of  the  Fort  before  them,  writing  orders, 
and  were  authors  of  some  of  their  printed  papers.' : 

1  James  Allen  and  John  Bailey  were  also  members  of  this  body,  which 
discussed  "  Thirty  important  cases  ;  among  others,  '  Whether  Instrumental 
Musick  may  be  used  by  the  Church  of  Christ  in  His  Publick  Worship  and 
Service.'  Resolved  in  the  negative :  I  will  not  hear  the  melody  of  thy  Or- 
gans."    MS.  in  Mass.  Hist.  Soc.  Library.     See  post,  Chap.  VI. 


1671-1710.]  JOSHUA   MOODEY.  141 

In  1693  he  returned  to  Portsmouth  to  resume  the 
charge  of  his  former  parish,  and  ended  his  days  as 
their  minister  in  "usefulness,  love,  and  peace."-  Cot- 
ton Mather  —  who  preached  his  funeral  sermon  from 
Acts  vi.  15  :  "  Looking  steadfastly  on  him,  they  saw 
his  face  as  it  had  been  the  face  of  an  angel "  —  says  he 
died  at  Boston  (where  he  went  for  medical  advice)  at 
Cotton  Hill,  being  there  on  a  visit,  July  4,  1697,  aged 
sixty-five.  His  days  were  probably  shortened  by 
overwork.  In  the  manuscript  journal  of  Rev.  John 
Pike,  a  son-in-law  of  Moodey,  and  formerly  minister 
of  Dover,  N.  H.,  it  is  written:  "July  4,  1697,  Mr. 
Joshua  Moodey  deceased  of  a  wasting  consumption 
at  Boston,  sab  :  day,  little  past  5  afternoon.'' 

A  full  account  is  extant  of  the  trial  and  pun- 
ishment of  Joshua  Moodey  at  Portsmouth  for  re- 
fusal to  administer  the  Lord's  Supper  in  such  form 
as  was  set  forth  in  the  book  of  Common  Prayer. 
Previous  to  this  proceeding  against  him,  Moodey 
had  aroused  the  ill-will  of  Governor  Cranfleld  by 
calling  a  member  of  the  church  to  account  for  false 
swearing,  and  obliging  him  to  make  public  con- 
fession before  the  church.  The  Governor,  who,  as 
was  said,  had  already  compromised  the  matter  with 
the  offender,  and  declined  to  allow  any  further  pro- 
ceedings to  be  taken,  determined  to  have  his  re- 
venge upon  Moodey  for  his  zeal  in  this  direction.1 

1  "The  warrant  of  commitment,  dated  6  February,  1683-4,  commanded 
the  Marshal  to  'apprehend  the  body  and  person  of  Joshua  Moodey,  .  .  .  and 
carry  him  to  the  prison  on  Great  Island ;  .  .  .  and  the  prison  keeper,  Rich. 
Abbott,'  was  '  required  to  receive  .  .  .  and  keep  him  in  safe  custody,  in  the 


142  FIRST    CHURCH    IN    BOSTON.  [1671-1710. 

In  one  of  the  letters  which  Moodey  wrote  during 
his  imprisonment  by  Cranfield,  the  patient  fortitude 
of  the  man  is  clearly  shown.  "  The  good  Lord  pre- 
pare poor  New  England  for  the  bitter  cup  which 
is  begun  with  us,  and  intended  (by  man  at  least) 
to  go  round.  But  God  is  faithful,  upon  whose 
grace  and  strength  I  beg  grace  to  hang  and  hope." 
This  letter  he  signed  "  Christ's  prisoner  and  your 
humble  servant."  *  After  suffering  about  thirteen 
weeks'  imprisonment,  by  the  interposition  of  friends 
Moodey  obtained  a  release,  though  under  a  strict 
charge  to  preach  no  more  within  the  province,  on 
penalty  of  further  imprisonment.  Previous  to  his 
coming  to  Boston  in  1684,  it  had  been  decided  at  a 
town  meeting  in  New  Haven,  on  March  17,  to  in- 
said  prison, — he  having  been  convicted  of  administering  the  sacraments  con- 
trary to  the  laws  and  statutes  of  England,  and  refusing  to  administer  the 
sacraments  according  to  the  rites  and  ceremonies  of  the  Church  of  England, 
and  the  form  enjoined  in  the  said  statutes,  — there  to  remain  for  the  space  of 
six  months.'  " 

The  court  which  tried  Moodey  consisted  of  six  members,  four  of  whom 
were  for  a  conviction  and  two  for  an  acquittal.  Of  these  four,  Robie  and 
Greene  at  first  entered  an  acquittal,  but  were  finally  won  over  by  Cranfield. 
"  Not  long  after,  Green  repented,  writes  Moodey,  and  made  his  acknowledg- 
ment to  the  pastor,  who  frankly  forgave  him.  Robie  was  excommunicated 
from  Hampton  church  for  a  common  drunkard,  and  died  excommunicate,  and 
was  by  his  friends  thrown  into  a  hole,  near  his  house,  for  fear  of  an  arrest  of 
his  carcase.  Barefoot  fell  into  a  languishing  distemper  whereof  he  died. 
Coffin  was  taken  by  the  Indians,  and  his  house  and  mills  burnt,  himself  not 
slain,  but  dismissed."  —  Sibley's  Harvard  Graduates,  Vol.  I.  373,  note. 

1  Mass.  Hist.  Soc.  Coll.,  IV.  5. 

"About  20  March,  1683-4,  while  Moodey  was  in  prison,  he  wrote  to  In- 
crease Mather  :  '  I  lately  recd  two  letters,  one  from  the  church  of  N.  Haven, 
a  2d  from  3  magistrates  there,  in  order  to  my  removing  thither  ;  &  I  may  add 
a  3d  &  4th  from  Bros.  Whyting  &  Collins  to  back  their  motion.  But  I  am  at 
present  too  fast  fixed  for  moving.'  " —  Sibley's  Harvard  Graduates,  Vol.  I. 
375,  note. 


1671-1710-]  JOSHUA   MOODEY.  143 

vite  him  to  become  their  minister.  His  reason  for 
declining  this  offer  was  because  he  still  "felt  bound 
to  his  former  people,  and  would  be  as  near  as  possible 
to  them." 

In  1685  Cranfield,  the  Episcopal  governor,  left 
the  country  in  disgrace,  and  Moodey  had  frequent 
intercourse  with  his  Portsmouth  flock  until  his  final 
return,  eight  years  later.  His  funeral  at  Boston 
was  largely  attended  by  ministers,  magistrates,  and 
others,  and  he  was  "  interred  in  the  tomb  of  the 
worshipful  John  Hull  "  in  the  Granary  Burying 
Ground,  the  clay  before  Commencement  at  Har- 
vard. Moodey  was  remarkable  for  his  steady  de- 
votion to  all  that  pertained  to  his  sacred  calling. 
Such  tasks  as  he  performed,  part  of  the  time  in 
the  midst  of  so  much  having  a  tendency  to  distract 
his  attention,  seem  almost  incomprehensible.  He 
left  ninety-three  manuscript  volumes,  containing 
four  thousand  and  seventy  sermons,  making  an 
average  of  two  and  one  half  a  wreek  for  a  period  of 
thirty  years. 

The  success  of  his  pastoral  labors  was  wonderful, 
considering  the  many  obstacles  in  his  way.  At 
Portsmouth,  where  his  ministry  was  so  interrupted, 
the  number  of  admissions  reached  one  hundred  and 
sixty.  But  more  worthy  of  remembrance  than  any- 
thing else,  because  so  uncommon  in  those  days,  was 
his  entire  freedom  from  the  witchcraft  craze.  Here 
again  he  suffered  persecution,  though  in  the  end 
he  was  sustained  in  his  course.     One  Philip  Eng- 


144  FIRST    CHURCH    IN    BOSTON.         [1671-1710. 

lish,  a  well-to-do  merchant  of  Salem,  was  impris- 
oned with  his  wife  for  witchcraft  in  Boston  jail, 
through  the  intercession  of  friends,  and  because 
the  former  place  afforded  no  further  accommoda- 
tion. During  the  day  they  were  allowed  to  go  at 
large  on  bail,  "on  condition  of  their  lodging  in 
jail."  Moodey  was  at  Boston  at  the  time,  and  deter- 
mined to  set  them  free.  With  this  purpose  in  mind 
he  invited  them  to  church,  and  preached  from  the 
text :  "  When  they  shall  persecute  you  in  one  city, 
flee  to  another."  Following  up  his  sermon  with 
some  wholesome  advice  of  a  more  private  nature, 
he  finally  induced  them  to  make  good  their  escape. 
They  succeeded  in  reaching  New  York,  and  there 
remained  till  the  storm  of  persecution  subsided. 
The  service  which  Moodey  performed  on  this  occa- 
sion was  gratefully  remembered  by  the  descendants 
of  English  in  after  days,  but  at  the  time  so  great 
was  the  displeasure  which  his  conduct  created  that 
it  is  said  to  have  caused  his  removal  from  Boston 
back  to  Portsmouth. 

"  Moodey  was  twice  married,  and  had  several  chil- 
dren." His  first  wife  was  probably  a  daughter  of 
Edward  Collins  of  Cambridge,  and  sister  of  Rev. 
John  Collins,  of  London.  "  His  second  wife  was 
widow  Ann  Jacobs,  of  Ipswich,  who  survived  him. 
One  of  his  daughters,  named  Martha,  married 
Rev.  Jonathan  Russell,  of  Barnstable,  grandfather  of 
Eleazer  Russell,  Esquire,  of  Portsmouth.  Another, 
Sarah,  the  second  daughter,  married  Rev.  John  Pike, 


[671-1710.]  JOSHUA    MOODEY.  145 

of  Dover,  N.  H.,  several  of  whose  children  were 
baptized  by  their  grandfather.  The  other  daughter 
was  Hannah.  We  do  not  learn  that  he  had  more 
than  one  son,  Samuel,  who  was  for  several  years 
a  preacher  at  New  Castle  (Great  Island)." 1  Of 
the  direct  descendants  in  the  male  line  of  Wil- 
liam Moodey,  the  father  of  Joshua,  fifteen  have 
graduated  at  Harvard  College,  nine  of  whom  be- 
came ministers. 

In  his  will  Moodey  left  particular  directions  about 
avoiding  the  extravagance  so  common  at  funerals, 
and  further  directs  that  "  if  I  die  in  Portsmouth,  my 
body  shall  be  laid  in  the  burying  place  there,  under 
the  great  stone,  by  the  side  of  the  oak,  where  I 
buried  my  first  wife  and  the  deceased  children  I  had 
by  her." 

According  to  Emerson,2  in  1684,  "sixty-four  per- 
sons were  admitted  to  communion  in  this  decade  of 
years  [while  the  church  was  under  the  sole  care  of 
Allen],  thirty-nine  of  whom  were  females.  During 
the  same  period  seventy  male  and  seventy-seven 
female  children  were  baptized." 

We  now  enter  upon  a  period  of  unusual  disquiet. 
Andros,  previously  Governor  of  New  York,  came  to 
New  England  in  1686,  with  a  commission  giving 
him  almost  unlimited  authority.  He  early  proved 
his  hostility  to  the  established  system  of  churches, 
and  manifested  a  strong  preference  for  the  Church 

1  Sketches  of  the  Moody  Family,  48,  49.        2  History  of  First  Church,  129. 

10 


146  FIRST    CHURCH    IN   BOSTON.  [1671-1710. 

of  England.  "  The  first  Episcopal  society  in  Bos- 
ton was  formed  this  year,1  and  the  service  of  the 
Common  Prayer  book  introduced.  This  was  ef- 
fected before  the  arrival  of  Andros.  Randolph,  who 
was  active  in  forwarding  the  design,  had  suggested 
a  contribution  towards  building  an  edifice  for  the 
church,  but  without  effect. 

"  Andros,  on  the  day  of  his  arrival,  applied  for  the 
use  of  one  of  the  churches  in  Boston.  The  minis- 
ters and  leading  laity,  who  were  consulted  on  this 
occasion,  agreed  that  they  could  not  with  good 
conscience  consent  to  such  a  use  of  their  meeting- 
houses.2 In  the  following  spring  what  had  been 
withholden  as  a  matter  of  right  was  taken  by  power. 
The  Governor,  after  viewing  the  three  churches  in 
town,  sent  Randolph  for  the  keys  of  the  South  meet- 
ing-house, that  he  might  have  prayers  read  there  ; 
and  without  the  consent  and  against  the  will  of  the 
proprietors,  made  use  of  their  meeting-house  for 
divine  service."3 

Emboldened  by  his  success  on  this  occasion,  An- 
dros made  further  attempts  to  dislodge  Congrega- 
tionalism and  establish  Episcopacy.  It  was  provided, 
for  instance,  that  no  marriage  should  be  legal  unless 

1  The  formation  of  the  first  Episcopal  society  took  place  June  15,  1686. 
The  first  meeting  took  place  in  the  east  end  of  the  town-house  (where  the  old 
State  House  stands).  History  of  King's  Chapel  by  Greenwood  (1833),  and 
by  Henry  W.  Foote  (1882). 

2  "  Tuesday,  Dec  21,  1686.  There  is  a  meeting  at  Mr.  Allen's  of  ye  Minis- 
ters, and  four  of  each  Congregation :  'twas  agreed  y4  could  not  with  a  good 
Conscience  consent  yl  our  Meeting  House  should  be  made  use  of  for  ye 
Comon  pray  worship." — Sewall's  Diary. 

3  Hutchinson,  Vol.  I.  420,  note.     Foote's  History  of  King's  Chapel  (1S82). 


1671-1710.]  JOSHUA   MOODEY.  147 

solemnized  by  an  Episcopal  minister.  Not  content 
with  this,  even,  he  abolished  fasts  and  thanksgivings 
appointed  by  the  court,  and  threatened  to  take  away 
their  meeting-houses.  The  proclamation  of  King 
James  at  last  served  to  quiet  the  fears  of  the 
people. 

First  Church  "  voted  [Nov.  6,  1687]  by  the  unanimous 
consent  of  the  brethren  yrt  An  Addresse  should  bee  drawne 
up  To  bee  sent  to  his  Majestie  in  yr  names  to  Expresse  yr 
humble  Thankfullnesse  for  his  gracious  declaration  of  Lib- 
ertie  to  or  consciences  and  securing  or  liberties. 

"James  Allen. 

"Mr  Chevers  only  m5  yl  It  might  bee  knowne  wl  was 
writt,  It  was  Answered  yr  was  a  libertie  for  any  yt  desired  it 
to  see  it  at  my  house,  wch  satisfied.  Aftr  wc  was  the  vote 
forementioned."  2 

Matters  at  last  came  to  such  a  pass,  through 
the  arbitrary  course  of  the  Governor,  that  Increase 
Mather  was  despatched  to  England  to  make  per- 
sonal intercession  with  the  king.  The  result  of  this 
mission  was  to  bring  things  to  a  satisfactory  issue. 
The  abdication  of  James  and  the  deposition  of  An- 
dros  followed  in  rapid  succession.  Finally,  the  new 
charter  was  acceded  to,  and  what  threatened  to  be  a 
serious  revolt,  if  not  rebellion,  was  averted. 

The  church  records  at  this  date  contain  a  mixture 
of  church  and  what  we  should  call  corporate  mat- 
ters. Some  of  the  entries  are  interesting  as  show- 
ing the  good  care  that  was  taken  of  the  ministers, 
as  well  as  the  peculiar  way  of  providing  for  them. 

1  Church  Records,  45. 


I48  FIRST    CHURCH    IN    BOSTON.  [1671-1710. 

Thus,  directly  after  a  list  of  admissions  for  the  year 
1690,  appears  the  following:  — 

"  Sept.  24,  1690.  Att  a  church  meeting  at  the  Teachers 
house  was  unanimously  Voted,  That  Mr  Jeremiah  Dummer, 
Capt.  Pen  Townsend,  Mr  Tim  :  Thornton,  doe  assist  the  Dea- 
cons, acquaint  ym  selvs  wth  the  Church  Treasure  &  use  yr 
prudence  for  Supplies  for  the  support  of  the  officers  wn  Con- 
tribution is  wanting  for  Preachers  among  ym  and  particularly 
for  wood  for  this  yeere."  : 

The  following  year  a  similar  entry  occurs,  provid- 
ing ^ioa  year  for  wood  for  the  teaching  officer. 
At  this  period  the  teacher  of  First  Church  had  the 
use  of  the  ministry  house,  a  plentiful  supply  of  wood, 
and  forty  shillings  per  week.  The  following  entry 
shows  with  what  strictness  the  Sabbath  day  was  then 
observed :  — 

"July  26.  91.  Voted  That  each  one  will  endeavor  to 
prvent  pollution  of  the  Lords  day  by  any  of  ye  familie,  & 
y  they  will  shutt  up  shops  before  Sun  downe  on  the  Last 
day  of  the  weeke  And  keep  yr  Children  &  servants  wthin 
doores,  God  assisting."  2 

From  1685  to  1692  the  records  show  an  increase 
of  one  hundred  and  ten  members,  of  whom  ninety- 
two  are  females ;  also  two  hundred  and  fifteen  bap- 
tisms, of  which  one  hundred  and  eleven  are  females.3 

The  charter  of  Massachusetts  was  declared  void 
in  1686,  and  for  a  period  of  five  years  there  existed 
a  kind  of  interregnum.     In  the  year  1692,  when  the 

1  Church  Records,  52.  2  Ibid.  53. 

3  Emerson's  History  of  First  Church,  142. 


1671-1710.]  JOSHUA    MOODEY.  149 

witchcraft  craze  was  at  its  height,  the  new  or  pro- 
vincial charter  went  into  effect,  destroying  the  con- 
trolling influence  of  the  church  in  civil  affairs.1 
The  change  which  thus  took  place  was  important  in 
another  respect.  The  doors  were  now  thrown  open 
to  liberty  of  conscience,  hitherto  entirely  restricted. 
The  only  class  against  which  oppressive  measures 
were  still  in  force  was  the  Jesuit.2  In  1697,  "  while 
Stousfhton  was  in  the  chair,"  we  find  a  law  of  the 
province  corresponding  to  the  English  law  "  against 
Jesuits  and  popish  priests,  and  similar  orders  were 
passed  in  New  York,  prohibiting  their  residence  in 
that  colony ;  alleging  that  they  instigated  the  Indians 
to  attack  the  English  and  all  other  Protestants."  3 

In  the  year  1693  both  John  Bailey4  and  Benjamin 
Wadsworth5  were  invited  to  assist  "the  present" 
teacher  in  the  work  of  the  ministry.  After  the  first 
invitation  was  extended  to  him,  in  November,  1693, 
Wadsworth  continued  to  preach  as  a  probationer 
simply  until  Sept.  8,  1696,  "when  he  was  inducted  by 
the  neighboring  ministers,  with  a  formality  hitherto 
unpractised  in  the  land  ;  "6  and  for  a  little  more  than 

1  Ante,  Chap.- III. 

2  Holmes's  Annals,  Vol.  II.  5. 

3  Bradford's  History  of  Massachusetts  (1620-1820),  94. 

4  "  July  17.  Voted  yt  or  Teacher  doe  invite  Mr  John  Bayley  to  Assist  him 
in  Preaching  constantly  while  among  us  3  times  in  a  month  or  oftner  if  hee 
please."  —  Church  Records,  54. 

5  "Voted  this:  Nov.  28.  93.  At  a  meeting  of  the  Church  at  my  house 
unanimously  yl  or  Teacher  Invite  Mr  Wadszvorth  to  assist  him  constantly  once 
a  month  or  any  other  vacancy  in  Preaching,  &  any  other  help  hee  shall  judge 
needfull."  —  Ibid.  54. 

6  "Jan.  2r.  96,  Benjamin  Wadsworth  admitted  a  member.  Aug  9.  Voted 
anew  a  choice  of  Mr  Wadsworth  to  teaching  office.     And  8  h  of  September  to 


150  FIRST   CHURCH    IN    BOSTON.  [1671-1710. 

a  year,  until  the  death  of  Bailey  interrupted  the 
union,  the  church  remained  under  the  care  of  three 
ministers. 

LIFE    OF   BAILEY. 

John  Bailey  was  born,  Feb.  24,  1643,  near  Black- 
bourn,  in  Lancashire,  "  of  a  very  pious  mother,"  who 
early  trained  him  to  "  the  service  of  the  Lord."  His 
father  was  a  man  of  dissolute  habits.  When  Bailey 
was  but  a  child,  his  mother  called  the  family  together 
and  made  him  offer  prayer.  Whereupon  the  youth- 
ful petitioner  spoke  with  such  effect  as  to  turn  the 
father  from  his  evil  ways  and  lead  him  into  paths  of 
righteousness.  Bailey  was  taught  grammar  by  Sagar, 
and  the  higher  branches  by  the  "  famous  Dr.  Har- 
rison," and  began  preaching  at  twenty-two  in  the 
neighborhood  of  Chester.  He  afterward  lived  about 
fourteen  years  at  Limerick,  in  Ireland,  and  there  had 
great  success  as  a  preacher.  He  was  offered  prefer- 
ments, even  a  bishopric  upon  the  first  vacancy;  but, 
like  his  predecessor  Wilson,  he  spurned  them  all 
from  a  dislike  to  the  requirements  which  they  in- 
volved. 

He  was  twice  imprisoned  for  non-conformity. 
The  first  time  was  in  Lancashire  jail,  during  his 
ministry  at  Chester;  the  second  was  in  Ireland. 
When  before  the  judge  on  the  latter  occasion  he 
said  to  him:  — 

bee  the  day  of  ordination.  5  Neighbour  churches  voted  to  bee  sent  to,  the 
North  &  South  in  Boston,  Charlestowne,  Dorchesf  &  Roxbury.  Aug.  30. 
Voted  that  after  Mr  Wadsworth  ordination  hee  shall  bee  declared  a  Pastor  to 
this  church."     This  vote  was  executed  8  Sept.  1696.     Ibid.  56. 


1671-1710.]  JOHN    BAILEY.  151 

"  '  If  I  had  been  drinking  and  gaming  and  carousing  at  a 
tavern  with  my  company,  my  Lords,  I  presume  that  would 
not  have  procured  my  being  thus  treated  as  an  offender. 
Must  praying  to  God  and  preaching  of  Christ,  with  a  com- 
pany of  Christians,  that  are  as  pecable  and  inoffensive,  and 
serviceable  to  his  Majesty  and  the  Government  as  any  of  his 
subjects,  must  this  be  a  greater  crime?'  The  Recorder 
answered,  '  We  will  have  you  to  know  it  is  a  greater 
crime.'" 

For  some  time  during  his  imprisonment  in  Ire- 
land, his  congregation  daily  visited  him,  dividing  it- 
self into  seven  parts  for  this  service.  But  finally  a 
stay  was  put  to  these  proceedings.  At  last,  in  order 
to  regain  his  liberty,  he  was  obliged  to  accept  the 
required  condition  and  leave  the  country.  He  was 
not  permitted  even  to  preach  a  farewell  sermon,  but 
subsequently  wrote  an  earnest  letter  of  advice  and 
exhortation. 

John  Bailey  came  to  New  England  in  1684,  with 
a  younger  brother,  Thomas,  who  was  also  a  minister. 
On  his  arrival  at  Boston,  Bailey  preached  for  Mr. 
Willard  at  the  South  Church,  while  the  Watertown 
Church  treated  with  him  on  the  subject  of  a  settle- 
ment. Judge  Sewall  has  the  following  entries  in  his 
journal  at  this  period  :  — 

"Thursday,  March  12,  168 1.  Mr.  Jn°  Bayley  preach'd 
from  Amos  4.  12,  and  Mr.  Willard  from  2  Cor.  4.  16,  17,  18. 
Both  Sermons  and  Prayers  excellent.  In  ye  even  2  first 
staves  of  ye  46th  PS.  sung.  (p.  2.)  "  Not  a  Sabbath-day, 
Septr  20.  Mr.  Jn°  Bayley  preached  wth  us  all  day :  Mr.  Wil- 
lard at  Watertown."  (p.  38.)  "  Fast-day,  March  25,  1686. 
Mr.  Willard  exerciseth  all  day,  Mr.  Bayley  being  constrained 


152  FIRST   CHURCH    IN    BOSTON.         [1671-1710. 

to  keep  house  by  reason  of  ye  Gout."  (p.  75.)  "  Mr.  Jn° 
Bayley  preaches  his  farewell  sermon  from  2  Cor.  13.  11, 
goes  to  Watertown  this  week,  July  25,  1686."  "  July  28. 
A  considerable  Troop  from  Watertown  come  &  fetch  Mr. 
Bayley;   some  of  ours  also  accompany  them."     (p.  89.) 

He  was  installed  at  Watertown,  Oct.  6,  1686,  as 
the  fourth  minister  of  the  church.  The  ceremony 
of  laying  on  of  hands  was  omitted  on  this  occasion.1 
As  Judge  Sevvall  records  it:  "Mr.  Bailey  was  not 
ordained  as  Congregational  men  are." 

His  brother  Thomas  was  soon  after  chosen  assist- 
ant, but  died  within  a  year  or  two,  at  the  age  of 
thirty-five.  In  1690,  the  year  after  the  death  of 
Thomas,  Henry  Gibbs  was  called  to  supply  the  va- 
cancy, and  accepted  the  invitation,  to  take  effect  in 
November.  Gibbs  seems  to  have  filled  this  place  at 
intervals  previous  to  a  regular  appointment,  when  the 
elder  Bailey  was  perhaps  suffering  from  illness.  For 
some  unknown  reason,  possibly  on  account  of  con- 
tinued ill-health,  Bailey  removed  to  Boston  in  1692. 
The  next  year  he  was  invited  to  become  assistant  at 
First  Church.  Here  he  stayed  until  the  close  of  his 
life. 

His  last  days  were  attended  with  great  suffering. 
He  exercised  great  control   over  himself,  however, 

1  The  same  omission  took  place  at  the  installation  of  Charles  Morton, 
who  was  settled  over  the  First  Church  in  Charlestown  in  1686.  "  1686,  Nov.  5, 
Mr.  Moodey  in  's  prayer  [on  that  occasion]  s'd,  tho'  that  wch  would  have  been 
gratefull  to  many  (viz.  laying  on  of  hands)  was  omitted,  or  to  that  purpose." 
—  Sewall's  Journal  (Feb.  16S4-5-1703),  97. 

See  also  Norton's  letter  to  Hugh  Boscawen,  copied  in  Samuel  Mather's 
Apology  for  the  Liberties  of  the  Churches  in  New  England,  148.  The  cere- 
mony was  revived  at  the  reordination  of  Bridge  in  1705. 


1671-1710.]  JOHN    BAILEY.  1 53 

and  was  full  of  confidence  in  a  better  world  to  come. 
To  those  of  his  people  who  came  to  New  England 
with  him,  and  attended  at  his  bedside,  he  said,  "  I 
charge  you  that  I  find  you  all  safe  at  last."  At 
another  time  he  was  uneasy  in  his  mind,  but  even 
then  was  able  to  say  that  "  the  Master  hath  done  all 
things  well."  When  his  friends  who  were  gathered 
round  him  began  to  weep,  he  reproved  them,  saying, 
"  Away  with  your  idols;  away  with  your  idols." 
Shortly  before  his  last  illness,  his  journal  says,  "  I 
was  affected  with  what  I  read  of  Mr.  Shewel  of  Cov- 
entry, who  died  in  the  pulpit.  Lord,  let  me  not  die 
meanly ;  but  in  dying,  bring  much  glory  to  thee." 
He  seems  to  have  realized  these  last  wishes,  for  his 
closing  words  were,  "  Oh,  what  shall  I  say?  He  is 
altogether  lovely.  Oh,  all  our  praises  of  Him  are 
poor  low  things  !  His  glorious  angels  are  come  for 
me."  He  died  on  Sunday,  Dec.  12,  1697,  at  the  age 
of  fifty-three.  In  a  sermon  begun  just  before  his 
fatal  illness,  but  never  finished,  he  used  the  text, 
"  Into  thy  hand  I  commit  my  spirit."  Cotton 
Mather  preached  his  funeral  sermon  from  the  same 
words  (Ps.  xxxi.  5),  on  a  very  cold  day  (Thurs- 
day, December  16),  in  presence  of  a  large  com- 
pany. His  body  was  interred  in  the  Granary 
Burying   Ground. 

The  great  characteristic  of  Bailey  was  forbear- 
ance, for  which  he  had  ample  training.  His  preach- 
ing seemed  to  make  a  deep  impression.  John 
D unton,  the  eccentric  bookseller  from  London,  says  : 


154  FIRST    CHURCH    IN    BOSTON.         [1671-1710. 

"  I  heard  him  upon  these  words, '  Looking  unto  Jesus,' 
and  I  thought  he  spake  like  an  angel."  By  nature 
sensitive,  he  never  shrank  from  any  duty,  but  served 
his  people  in  a  faithful  and  conscientious  manner. 
He  used  to  say:  "Three  things  I  desire  to  get; 
patience  under  the  calamities  of  life,  impatience 
under  the  infirmities  of  life,  and  earnest  longings 
for  the  next  life."  Another  of  his  earnest  prayers 
was  that  "we  may  not  be  of  the  number  of  them  who 
live  without  love,  speak  without  feeling,  and  act 
without  life." 

The  journal  of  John  Bailey,  begun  in  Ireland,  and 
brought  over  with  him  to  this  country,  contains  some 
interesting  entries.  Besides  his  Irish  experiences, 
there  are  notes  of  a  domestic  nature.  He  seems  to 
have  been  worried  by  accounts,  for  in  one  place 
he  exclaims  :  "  I  11  proceed  no  further ;  it 's  enough 
to  make  a  man  mad  to  take  notice  of  dayly  ex- 
penses." 

The  following  is  among  his  marriage  records : 
"  There  was  by  the  General  Assembly  sitting  in 
October  or  November,  1692,  an  order  made  for  Min- 
isters marrying,  as  well  as  Justices  of  the  Peace, 
which  hath  encouraged  me  to  do  it  at  the  impor- 
tunity of  friends."  Hutchinson  says  that  "  among 
our  ancestors  there  was  no  instance  of  marriage 
by  a  clergyman  during  their  charter ;  but  it  was 
always  done  by  a  magistrate,  or  by  persons  spe- 
cially appointed  for  that  purpose,  who  were  con- 
fined  to   particular   towns   or  districts.     If   a  min- 


^eiiMLW*^  0dL&tH)<srf£. 


1671-1710.]  BENJAMIN    WADSWORTH.  1 55 

ister   happened   to   be  present,  he  was  desired   to 

"  1 
pray. 

In  a  blank  leaf  of  Baileys  book  entitled  "  Man's 
Chief  End  to  Glorifie  God,"  presented  to  the  Mas- 
sachusetts Historical  Society,  there  is  the  following 
memorandum  respecting  his  descendants :  "  Now 
living  of  his  offspring  in  Boston,  Sarah  Belknap 
and  Abigail  Willis,  and  three  great-grandchildren, 
namely,  Charles  Willis,  Jr.,  Nathaniel  Willis,  and 
Abigail  Willis,  May  28,  1771."2 

John  Bailey's  widow  became  the  second  wife  of 
Peter  Thatcher,  of  Milton,  Mass. 


LIFE    OF    WADSWORTH. 

Benjamin  Wadsworth,  son  of  Samuel  and  Abigail 
(Lindall)  Wadsworth,  was  born  at  Milton,  Mass  ,  in 
1669.  His  father  was  captain  of  a  company  of  sol- 
diers, and  distinguished  for  his  bravery  in  Philip's 
War.  The  spot  on  which  he  fell  in  battle  (at  Sud- 
bury, Mass.),  in  1676,  is  marked  by  a  monument  in 
memory  of  him,  and  of  those  who  were  slain  with 
him,  "  erected  by  this  (his  seventh)  son."  3 

Benjamin  graduated  at  Harvard  in  1690,  and  three 

1  Hutchinson's  History  of  Massachusetts,  Vol.  I.  Chap.  V.  444. 

2  "  The  names  of  Willis  and  Belknap  mark  a  number  of  his  posterity  in 
the  female  line  ;  and  there  are  now  living  two  of  his  grandchildren,  three 
great-grandchildren,  and  several  of  the  fifth  generation."  —  Emerson's  His- 
tory of  First  Church,  149. 

3  "  In  1852  the  town  of  Sudbury,  with  the  assistance  of  the  State,  erected  a 
more  enduring  monument,  which  was  consecrated  with  appropriate  solemnities, 
November  23  of  that  year.  The  inscription  upon  it  gives  April  18  as  the 
date  of  the  battle,  but  perhaps  it  would  be  more  correct  to  call  it  the  21st."  — 
N.  E.  Hist,  and  Cencal.  Reg.  (1853),  17,  221. 


156  FIRST   CHURCH    IN    BOSTON.         [1671-1710. 

years  later  received  the  degree  of  M.  A.  He  was 
the  first  minister  of  this  church  who  was  educated 
at  the  neighboring  University.  Soon  after  grad- 
uation the  First  Church  in  Boston  invited  him  to 
preach  once  a  month  for  three  years,  until  his  final 
appointment  in  1696. 

Sept.  9,  1 71 2,  he  was  chosen  Fellow  of  Harvard 
College,  and  June  10,  1725,  at  the  age  of  fifty-six, 
became  the  President.  His  inauguration  took  place 
on  Commencement  day,  July  7,  1725. 

The  following  is  an  extract  from  his  address  on 
that  occasion,  in  reply  to  the  Lieutenant-Governor, 
who  had  invested  him,  as  it  were,  with  the  robe  of 
office  :  — 

"  I  thankfully  acknowledge  the  respect  shown  me  by  the 
Reverend  Corporation,  especially  by  your  Honour,  and  the 
Honoured  and  Reverend  Overseers.  I  freely  own  myself 
unworthy  of  the  honour  to  which  I  am  called.  But  I  think 
the  call  of  Providence  (which  I  desire  to  eye  in  all  things) 
is  so  loud  and  plain  that  I  dare  not  refuse  it.  I  desire  to 
have  my  whole  dependence  on  the  great  God,  my  Saviour, 
for  all  the  wisdom  and  grace  needful  for  me  in  this  weighty 
service.  I  hope,  by  his  help,  I  shall  show  all  proper  alle- 
giance to  our  Sovereign  Lord,  King  George,  and  obedi- 
ence to  his  laws  in  this  Province,  and  endeavour  to  promote 
the  same  among  all  I  shall  be  concerned  with.  I  shall 
endeavour  to  take  the  best  care  I  can  of  the  College,  direct- 
ing and  ordering  the  members  and  affairs  of  it.  according 
to  the  constitution,  laws,  and  statutes  thereof.  I  desire  the 
earnest  prayers  of  God's  people,  that  the  God  of  all  grace 
would  make  me  faithful  and  successful  in  the  very  great 
service  I  am  called  to." 


1671-1710]  BENJAMIN    WADSWORTH.  1 57 

After  his  dismissal  from  the  office  of  pastor,  Wads- 
worth  went  to  reside  with  his  family  at  (Wadsworth 
House)  Cambridge,  and  there  continued  until  the 
day  of  his  death,  although,  as  will  afterwards  ap- 
pear, in  frequent  intercourse  with  his  former  charge. 
He  is  said  to  have  filled  his  new  office  in  a  useful 
and  sensible  manner.  Without  being  quite  as  bril- 
liant as  his  predecessor,  Leverett,  he  betrayed  at  least 
no  want  of  executive  ability.  He  suffered  a  draw- 
back in  a  serious  failure  of  health  soon  after  his 
removal.  But  although  he  never  fully  recovered, 
he  was  enabled,  during  the  rest  of  his  life,  by  prudent 
management  to  perform  his  labors  without  much 
interruption. 

Wadsworth  had  a  remarkable  memory.  He  could 
quote  from  the  Bible  without  reference,  and  was  in 
the  habit  of  preaching  a  carefully  prepared  sermon 
without  the  aid  of  the  manuscript.  It  was  perhaps 
owing  to  this  remarkably  retentive  memory  that  his 
sermons,  though  clear,  were  apt  to  be  rather  diffuse. 
As  a  preacher  he  was  "  plain,  practical,  scriptural, 
and  powerful,"  in  doctrine  thoroughly  orthodox  ;  as 
a  pastor  he  was  diligent  to  serve,  and  compassionate 
for  the  sorrows  of  men,  regularly  giving  a  tenth  of 
his  income  in  charity.  He  died,  March  16,  1737, 
at  the  age  of  sixty-seven,  leaving  a  legacy  to  First 
Church.  Appleton,  Sewall,  Wigglesworth,  and  Fox- 
croft  preached  sermons,  and  Flynt,  the  oldest  tutor 
of  Harvard  College,  delivered  a  Latin  oration  upon 
the  occasion  of  his  death.     A  widow  (who  was  Ruth 


158  FIRST    CHURCH    IN    BOSTON.         [1671-1710. 

Boardman  of  Cambridge  at  the  time  of  her  marriage 
with  Waclsworth),  but  no  children,  survived  him. 

"  During  the  four  last  years,  ending  with  1696, 
eighty  persons  of  the  congregation  became  com- 
municants, sixty-two  of  whom  were  females.  One 
hundred  and  fifty-seven  children  were  baptized  with- 
in the  same  period,  of  whom  eighty-three  were  boys." 

Six  churches  had  been  established  in  Boston  by 
1698,  besides  Brattle  Street,  then  just  forming. 
They  were :  First  Church,  Second  Church,  Third 
or  South  Church,  First  Baptist,  King's  Chapel,  and 
the  Quaker  Church,  then  in  the  neighborhood  of 
Brattle  Street,  afterwards  on  Congress  Street. 

The  formation  of  Brattle  Street  Church  was 
heralded  by  a  manifesto  or  declaration,  published 
in  November,  1699,  which  gave  great  offence  to 
the  other  Congregational  churches.  What  would 
now  be  looked  upon  as  intermeddling  was  then 
viewed  only  in  the  light  of  wholesome  rebuke,  jus- 
tified by  the  departure,  in  certain  portions  of  the 
declaration,  from  the  order  of  the  gospel  as  rec- 
ognized by  Congregational  churches.  The  perusal 
of  a  letter  in  the  Massachusetts  Historical  Library, 
dated  Dec.  28,  1699,  simply  signed  "  Increase  Mather 
and  James  Allen,"  addressed  to  Mr.  Colman,  with  no 
other  prefix,  gives  one  an  idea  of  the  disfavor  with 
which  the  manifesto  was  received.  Both  of  the 
ministers  at  the  same  time,  on  behalf  of  all  the 
churches,  declined  to  unite  in  a  public  fast  with  the 
new  society. 


1671-1710.]  BENJAMIN    WADSWORTH.  1 59 

At  the  close  of  the  seventeenth  century  the  ties 
which  united  the  churches  and  the  College  were  still 
very  strong.  By  a  then  recent  order  of  the  General 
Court,  every  Congregational  minister  became  an 
Overseer  of  the  College,  and  in  addition  to  this  the 
President  was  always  a  minister  of  one  of  the 
churches. 

1700.]  A  new  century  finds  Allen  and  Wads- 
worth  in  charge  of  the  congregation.  The  former, 
though  advanced  in  years,  still  clung  to  the  discipline 
of  the  church.  The  following  was  entered  by  him 
on  the  church  records :  — 

"Feb.  10,  1 701.  Whereas  there  is  a  Print  lately  come 
forth,  dedicated  to  the  churches  of  Christ  in  New  England, 
entitled  'Gosple  order  Revived' ;  wherein  are  harsh  Expres- 
sions unmeet  against  the  present  practice  of  this  church  and 
the  professed  way  of  congregational  churches  therein;  wee 
doe  herein  declare  or  utter  dislike  thereof,  Tho  wee  doe 
not  condemne  those  who  conscientiously  practise  otherwise. 
And  wee  desire  the  Platforme  of  Church  discipline  may  bee 
Reprinted,  that  those  who  are  unacquainted  with  it  may 
know  it,  wch  is  the  directory  of  or  practice,  so  far  as  it  agrees 
with  the  word  of  God.     Voted  by  a  very  full  consent."  l 

The  old  customs  of  New  England  churches, 
though  fast  fading  out,  still  survived  at  this  period. 
Excommunications  were  not  uncommon  at  a  much 
later  date.  A  shadow  of  a  distinction  still  existed 
between  pastor  and  teacher,  ruling  elder  and  deacon. 
Puritanism  in  its  spirit  still  held  its  own.  From  1697 
to  1 704  one  hundred  and  seventy  persons  were  ad- 

1  Church  Records,  59. 


l6o  FIRST    CHURCH    IN    BOSTON.  [1671-1710. 

mitted  to  the  church,  one  hundred  and  one  of  whom 
were  women.  Two  hundred  and  ninety-two  children 
were  baptized  during  the  same  period,  one  hundred 
and  forty-eight  of  whom  were  males  and  one  hun- 
dred and  forty-four  females.1 

Allen  had  gradually  retired  from  active  service 
the  last  few  years,  on  account  of  advancing  age  ; 
though  he  died  in  office,  as  the  senior  pastor  of  the 
church.  Thomas  Bridge  was  ordained  as  assistant 
minister,  May  10,  1705.  The  three  Congregational 
churches  in  Boston,  together  with  those  in  Roxbury, 
Dorchester,  Charlestown,  and  Milton,  were  invited 
to  take  part  in  the  ordination.  Allen  gave  the 
charge,  and  laid  on  hands,  together  with  Elder 
Bridgham  and  Elder  Cope.  The  Revs.  Increase 
Mather  and  Samuel  Willard  were  also  called  upon 
to  join  in  the  latter  ceremony.2 

LIFE   OF    BRIDGE. 

Thomas  Bridge  was  born  at  Hackney  in  1656, 
and  educated  at  Oxford.  His  family  are  said  to 
have  been  very  wealthy.  Shortly  after  his  birth  oc- 
curred the  Great  Fire  in  London.  That  terrible 
conflagration  swept  away  the  family  mansion  and 
all  the  contents,  except  "one  hamper  of  plate,  of  all 
their  large  possessions."  Among  other  treasures  the 
family  records  disappeared.  His  origin  and  ante- 
cedents,   therefore,    cannot   be    fully    stated.     After 

1  Emerson's  History  of  First  Church,  151. 

2  Church  Records,  99,  188. 


1671-1710.]  THOMAS    BRIDGE.  l6l 

graduating  at  Oxford,  Mr.  Bridge  travelled  exten- 
sively in  Europe  and  the  East.  During  this  tour 
events  occurred  which  changed  his  views,  and  in- 
duced him,  on  his  arrival  in  England,  to  study  for 
the  ministry  and  finally  take  orders.  About  the 
same  time  he  married  Miss  Elizabeth  Turner,  the 
only  child  of  a  widow  who  married  William  Pat- 
erson,  founder  of  the  Bank  of  England.  In  his 
will  dated  "  Westminster,  London,  July  1,  1 71 8,"  her 
stepfather  says  :  "  I  give  and  bequeath  to  Elizabeth 
my  daughter-in-law,  only  child  to  my  first  wife, 
Elizabeth  Turner,  relict  of  the  late  Thomas  Bridge, 
minister  of  the  gospel  in  New  England,  ,£1,500." 
Mrs.  Bridge  was  also  made  a  residuary  legatee  under 
the  same  instrument. 

Before  he  came  to  New  England  to  settle,  Mr. 
Bridge  led  a  wandering,  yet  useful  life.  After 
"  some  travels "  to  the  Mediterranean,  he  visited 
the  island  of  Jamaica,  and  there  exercised  in  preach- 
ing ;  thence  to  New  Providence,  as  it  was  called, 
where  he  was  in  great  demand  for  civil  and  clerical 
offices,  and  was  considered  the  chief  man  among  the 
residents;  thence  back  again  to  the  West  Indies, 
where  at  the  Bermudas,  then  visited  by  a  terrible 
plague,  he  labored  so  faithfully  as  to  produce  twenty- 
nine  sermons  in  one  month.  At  this  place,  as  at 
Providence  and  Barbadoes,  they  tried  in  vain  to 
induce  him  to  settle. 

His  next  removal  was  to  West  (New)  Jersey ;  but 
after  a  short  visit,  he  declined  an  invitation  to  remain, 

11 


l62  FIRST   CHURCH    IN    BOSTON.  [1671-1710. 

and  with  his  wife  and  four  daughters  came  to  Bos- 
ton,  March  17,  1704.  His  wanderings  ceased  with 
the  call  from  First  Church  in  1705,  except  that  he 
was  allowed  to  accompany  the  commissioners,  in 
their  journey  to  Port  Royal,  during  the  months  of 
July  and  August,  1707.  His  degree  of  M.  A. 
(H.  C.)  was  conferred  in  171 2.  He  died,  Sept. 
26,  1715,  after  a  ministry  of  ten  years  in  First 
Church,  at  the  age  of  fifty-eight.  "  He  made  a 
sudden  exit  from  the  scene  of  his  labors,  leaving 
behind  a  name  which  is  better  than  precious  oint- 
ment, and  four  publications  evincing  his  concern 
for  the  cause  of  righteousness  and  the  welfare  of 
mankind." 

Judge  Sewall,  in  his  diary,  says  :  "1715,  f  26.  Be- 
tween 11  and  12,  Mr.  Bridge  expires.  The  old 
Church,  the  Town,  the  Province  have  a  great  Loss. 
He  was  particularly  dear  to  me.  His  Prayers  and 
Sermons  were  many  times  Excellent ;  not  always 
alike.  It  may  be  this  Lethargick  Malady  might, 
though  unseen,  be  the  cause  of  some  Uneveness. 
The  Lord  help  us  duly  to  lay  the  death  of  this 
worthy  person  to  heart!  We  may  justly  fear  he  is 
taken  away  from  Evil  to  Come,  Isa.  57."  Cooper 
speaks  of  him  in  his  diary  as  "  a  man  of  much 
piety,  devotion,  love,  humility,  meekness,  &c,  and  of 
great  fidelity  in  the  discharge  of  his  office."  His 
prayers  were  particularly  impressive.  Prayer  was  his 
gift,  and  the  Bible  his  library.  Rev.  Dr.  Colman 
preached  his  funeral  sermon.     He  was  buried  in  the 


1671-1710.J  THOMAS    BRIDGE.  163 

Cotton  tomb  in  the  Chapel  Burying  Ground,  Sept. 
29,  1 7 15.  The  church  voted  to  take  up  a  contribu- 
tion on  October  9,  to  defray  his  funeral  expenses. 
The  amount  thus  collected  was  one  hundred  and 
ten  pounds,  five  shillings,  and  a  penny  ;  the  fun- 
eral charges  came  to  about  one  hundred  and  four 
pounds.  It  was  further  ordered  that  the  sum  of 
four  shillings  a  week  be  allowed  Mrs.  Bridge  "  for 
the  present  out  of  the  Contribution  Boxe."  The 
statement  which  Savage  and  others  make,  that  in 
early  life  Bridge  was  a  merchant,  is  pronounced  on 
good  authority  to  be  incorrect.1  One  of  his  descend- 
ants 2  says :  "  Mr.  Bridge  educated  his  daughters  as 
though  they  were  sons,  and  preparing  for  Oxford ; 
they  were  mistresses  of  the  languages,  painted  on 
canvas  and  glass,  were  highly  accomplished  as 
needlewomen,  and  better  educated  generally  than 
was  common  in  Europe  at  this  period.  He  was  so 
strict  on  the  Sabbath  that  they  were  not  allowed  to 
gather  flowers  or  walk  in  the  garden.  He  always 
had  the  shutters  to  the  windows  on  the  street  closed 
on  Sunday,  that  there  should  be  no  inducement  to 
take  their  attention  from  graver  and  more  impor- 
tant things."  The  names  of  these  daughters  were 
Elizabeth,  Ellen,  Lydia,  and  Copia.  The  second 
daughter,  Ellen,  "was  born  at  the  island  of  New 
Providence,  Oct.  1,  1688,  married  Joseph  Marion, 
'  Gentleman'  "  (who  was  the  son  of  John  Marion,  Jr., 
deacon  of  First  Church  thirty-two  years,  from  1696 

1  Eliza  (Story)  White  MS.,  infra.  2  Ibid. 


164  FIRST   CHURCH    IN    BOSTON.  [1671-1710. 

to  1728),  on  Thursday,  June  7,  171 1,  and  died  Jan. 
20,  1745,  in  the  fifty-ninth  year  of  her  age.  Besides 
these  daughters,  he  had  an  only  son,  Thomas  Bridge, 
Jr.,  born  Oct.  31,  1709,  who  died  in  infancy  of  small- 
pox, to  the  bitter  grief  of  his  family.  On  the  occa- 
sion of  his  baptism,  Mr.  Bridge  for  the  first  time 
joined  his  wife's  name  with  his  own  on  the  church 
record,  thus  testifying  to  the  importance  of  the  event. 
The  descendants  of  Bridge  in  the  female  line  by  the 
names  of  Marion  and  Story  have  been  connected 
with  the  church,  at  different  periods,  down  to  the 
present  time.1 

Various  meetings  were  held  in  the  year  1709,  at 
the  house  of  Mr.  Wadsworth,  to  determine  what 
should  be  done  about  buying  some  land  for  the  use 
of  the  ministry.  The  church,  not  being  in  funds 
at  that  time,  and  being  apprehensive  of  another  pur- 
chaser, prevailed  upon  Jeremiah  Dummer  to  buy  the 
house  and  land  owned  by  Captain  John  Balston  on 
Water  Street  in  his  own  name  for  ^"300,  and  retain 
possession  until  the  church  should  be  able  to  reim- 
burse him  for  a  transfer  of  the  property.  No  sooner, 
however,  had  they  bought  the  property,  than,  finding 
it  inconvenient  for  the  special  purpose  to  which  it 
was  to  be  applied,  the  church  "  Voted  "  to  sell  "  Said 
House  and  Land,  wth  the  Land  since  added  thereto 

1  This  account  of  his  family  and  antecedents  is  taken  from  the  Eliza 
(Story)  White  MS.,  now  in  the  possession  of  her  daughter  Mary  B.  Pratt,  who 
has  contributed  from  this  and  other  sources  much  trustworthy  and  original 
matter  for  the  foregoing  account  of  her  ancestor. 


1671-1710.]        BRIDGE  AND   WADSWORTH.  165 

by  Grant  from  the  Town,  and  apply  the  proceeds  for 
the  erection  of  a  convenient  suitable  House  for  the 
use  of  the  ministry  on  the  Church  Land  known  by 
the  name  of  Hollingshead's  Lott." 1 

"  During  the  six  years  ending  in  17 10  twenty -four 
men  and  sixty-six  women  had  been  admitted  into 
the  church.  In  the  same  period  the  number  of  bap- 
tisms was  two  hundred  and  two,  one  hundred  and 
thirteen  males  and  eighty-nine  females."  2 

1  "  This  lot  is  the  land  since  occupied  by  Chauncy  Place  Church,  and  the 
adjoining  block  of  houses  in  Summer  Street  belonging  to  the  society  ;  and  the 
house  erected  in  17 10  was  the  one  in  which  Drs.  Chauncy  and  Clarke  died, 
and  which  was  taken  down  in   1807."  —  Emerson's  History  of  First  Church, 

'55- 

Besides  the  Hollingshead  lot,  the  church  at  this  time  owned  a  piece  of 
land  near  what  was  once  Fort  Hill,  and  also  a  portion  of  the  island  of  Great 
Chebacco  in  York  County,  on  what  is  now  the  coast  of  Maine.  Church 
Records,  100. 

2  Emerson's  History  of  First  Church,  157. 


CHAPTER   V. 
1711-1785. 

THOMAS   BRIDGE,   BENJAMIN   WADSWORTH,   THOMAS 
FOXCROFT,  CHARLES  CHAUNCY,  JOHN  CLARKE. 

Burning  of  House  of  Worship  of  First  Church.  —  Sympathy  and  Aid 
from  Brattle  Street  Church.  —  Building  of  New  House.  — Terms  of 
Church  Communion.  —  Old  Account-Book.  —  Expenses  of  Build- 
ing.—  Seaters  of  the  Congregation.  —  Who  may  occupy  Pews. — 
Debt  on  the  Building.  —  "  Despair  "of  the  Parsonage.  —  Admissions 
to  Communion.  —  Call  of  Foxcroft.  —  His  Lineage.  —  His  Opposi- 
tion to  Episcopacy.  —  Support  of  the  Ministry.  —  Weekly  Contribu- 
tions. —  Call  of  Chauncy.  —  His  Opposition  to  the  Revivalists.  — 
Controversy  with  Episcopalians.  —  His  Book  on  Universal  Salva- 
tion.—  John  Clarke  appointed. —  Chauncy's  Mind  and  Character. 
—  Great  Earthquake.  —  Reading  of  the  Scriptures  in  the  Church.  — 
Introduction  of  Choirs.  —  War  of  the  Revolution.  —  Thursday  Lec- 
ture. —  Sketch  of  John  Clarke's  Life.  —  His  Doctrine.  —  His 
Sudden  Death. 

HPHE  disagreement  between  First  Church  and 
Brattle  Street  on  account  of  the  publication 
of  the  manifesto  by  the  new  society  is  said  to  have 
scarcely  outlived  the  close  of  the  century.  Whether 
this  be  strictly  accurate  or  not,  it  is  certain  that  if 
any  vestiges  of  the  dissatisfaction  survived  to  the 
present  period,  they  were  entirely  dissolved  by  the 
aid  and  sympathy  which  the  new  church  extended 
to  the  old  on  the  occasion  of  the  great  fire  of  1711. 


1711-S5.]  BRIDGE    AND    WADSWORTH.  1 67 

"  In  addition  to  the  Town-House,  the  Meeting- 
House  where  the  ffirst  Church  of  Christ  in  Boston 
used  to  worship  God  was  utterly  consumed  by  fire^ 
which  began  in  a  building  belonging  to  Captn  Epraim 
Savage  ;  it  was  generally  said  &  concluded  to  be 
occasioned  by  one  Mary  Morse,  being  in  drink."1 

The  church  passed  various  resolves  on  this  occa- 
sion, thankfully  accepting  the  offer  of  South  and 
Brattle  Street  societies  to  make  use  of  their  meeting- 
houses,  while  they  set  about  building  a  new  one  of 
brick.  At  the  same  time  they  fixed  upon  "  Tues- 
day come  sev'night  [Oct.  9,  1711,  O.  S.],  as  a  Day 
of  Solemn  ffasting  &  prayer,  on  the  account  of 
the  destruction  of  their  meeting-house,  &  their  dis- 
persion  occasioned  by  fire  ;  '  and  appointed  Elisha 
Cook,  Isaac  Addington,  Elisha  Hutchinson,  Esq., 
James  Gootch,  and  Samuel  Bridge  a  committee  to 
consider  plans  for  a  new  meeting-house.  The  en- 
tries just  referred  to  are  dated  Tuesday,  Oct.  2, 
171 1.  In  the  same  month  Mr.  Colman,  minister 
of  Brattle  Street,  writes:  "Our  church  invited  the 
pastors  of  the  First  Church  to  preach  with  us  in 
turns  every  Sabbath,  and  to  join  in  the  administra- 
tion of  ordinances.  To  which  they,  with  their 
church,  consented,  and  continued  with  us  till  May 
the  4th,  1 7 1 3,  when  they  took  their  leave  of  us  with 
a  very  grateful  letter,  read  .publicly  by  me  to  our 
congregation,  and  went  into  their  own  house."2 

1  Church  Records,  101,  and  Preface  to  Wadsworth's  Sermon  in  17 13. 

2  Lothrop's  History  of  Brattle  Street  Church,  61. 


1 68  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

The  letter  of  invitation  from  Brattle  Street  was  as 
follows :  — 

Boston,  Octobr  12,  171 1. 
Revd  Srs,  —  I  think  it  meet  to   acquaint  you  that  hav- 
ing stay'd  our  church  the  last  evening  after  the   Publick 
exercises  of  Worship,  there  past  unanimously  the  following 
votes :  — 

1.  That  yourselves  be  desired,  under  the  present  awfull 
Providence,  &  till  it  shall  please  God  yl  ye  meeting-house 
be  rebuilt,  statedly  &  alternately  to  be  &  assist  wth  us  in 
the  carrying  on  the  worship  of  God  among  us. 

2.  That  out  of  the  contribution  weekly  collected,  three 
pounds  be  paid  you  every  week. 

3.  That  you  be  desir'd,  if  it  may  be,  for  the  time  you 
continue  wth  us,  to  joyn  wth  me  in  an  equal  administration 
of  all  Ordinances,  in  particular  Baptism  and  the  Lord's 
supper. 

Srb,  These  our  desires  wee  accompany  wth  our  thankfull 
acknowledgments  of  that  good  spirit  of  Brotherly  affection, 
wherein  you  have  come  among  us,  &  wherewith  you  have 
so  kindly  accepted  our  bounden  Christian  Respects.  Wee 
also  ask  a  further  interest  in  your  Love  &  prayers,  & 
hope  it  will  please  God  to  make  your  presence  and  labours 
with  us,  from  time  to  time,  abundantly  serviceable  to  his 
own  glory  &  our  spiritual  Good. 

Revd  Srs,  Your  unworthy  Bror  in  the  Ministry  of  Christ, 

Benja  Colman. 

The  letter  and  vote  of  the  South  Church  were 
as  follows  :  — 

Boston,  Octobr  12,  171 1.  - 
Revd  Gentlemen,  —  The  Church  of  Christ  which  ye  stand 
related  to,  having  considered  the  present  dispersion  of  your 
flock,  thro  the  holy  hand  of  God,  in  the  late  desolation  of 
yr  meeting-house,  thought  it  a  proper  &  necessary  expres- 
sion of  their  Christian   love  &  Regards   to  yourselves  & 


1711-S5.]  BRIDGE   AND    WADSWORTH.  169 

flock  to  pass  the  Votes,  a  coppy  of  wch  I  now  send  you,  ac- 
cording to  their  desire,  wch  you  may  communicate  to  your 
church  if  you  think  proper.  The  Votes  were  passed 
wth  the  greatest  unanimity  &  readiness.  It  will  be  to  the 
last  degree  pleasing  to  us  to  have  the  advantage  of  your 
gifts  &  graces  in  every  article  desired.  The  last  Vote, 
wdl  invites  you  to  administer  the  special  Ordinances  wth  us 
in  your  turn,  we  hope  will  be  agreeable  to  your  Church ; 
for  sure  we  are  it  is  a  point  of  fellowship  wch  is  Justifiable 
by  the  first  &  stricktest  principles  of  these  churches. 

The  alwise  God  has  holy  ends  wch  he  is  carrying  on  by 
the  present  dark  dispensation  your  people  are  under;  and 
if  it  may  but  be  serviceable  to  advance  the  spirit  of  Christ 
in  this  Towne,  whereby  we  shall  be  better  qualifyed  for 
the  society  of  the  Assembly  of  the  First  born  above,  wee 
shall  all  have  reason  to  bless  &  adore  the  Holy  Providence 
of  Heaven. 

May  our  gracious  God  speedily  &  peaceably  repair  your 
desolations,  building  up  and  beautifying  your  church  wth 
greater  measures  of  his  Holy  Spirit;  may  all  under  your 
charge  be  your  Crown  and  joy  in  the  day  of  Christ.  This, 
Revd  Brethren,  shall  be  allwayes  the  prayer  of 

Your  affectionate  Brother, 

Ebenr  Pemberton. 

Att  a  meeting  of  the  Church  in  the  South  part  of  Bos- 
ton, Octobr  7th,  It  was  Voted  That  the  Revd  Mr  Bridge  & 
Mr  Wadsworth,  Pastors  of  the  ffirst  Church  in  Boston,  be 
desired,  during  the  present  dispersion  of  their  fflock,  to 
carry  on  alternately  one  halfe  of  the  work  of  preaching  in 
this  Congregation. 

That  the  Deacons  of  this  Church  make  the  same  weekly 
allozvance  to  them  for  this  service  that  they  do  to  our  own 
Pastor. 

That  the  Reverend  Mr  Bridge  &  Mr  Wadsworth  be  de- 
sired, also,  to  take  their  turns  in  the  Administration  of 
Baptism  &  the  Lord's  supper  with  us. 

Ebenr  Pemberton 


170  FIRST    CHURCH    IN   BOSTON.  [1711-85. 

In  response  to  these  invitations,  First  Church  re- 
quested the  "  Revd  Elders,  in  the  name  of  the  church, 
to  render  thanks  to  the  Revd  Mr  Pemberton  &  Mr. 
Colman,  &  to  their  Churches,  for  their  kind  re- 
spects to  us  in  their  several  letters  of  this  Date."  1 

"  Whether  in  the  Third  or  Fourth  Church  the 
congregation  mostly  worshipped  is  unknown.  Mr. 
Wads  worth  preached  the  Sunday  after  the  confla- 
gration in  the  Third  Church  ;  and  the  sermon  de- 
livered, together  with  the  one  last  preached  in  the 
church  consumed,  and  the  first  preached  in  the  Old 
Brick,  were  published  in  a  small  volume,  a  copy  of 
which  is  in  the  Theological  Library."  2 

The  following  memoranda  appear  on  the  church 
records  :  "  The  old  meeting-house3  was  burned  Oc- 
tober  the  2d,  171 1.  The  new  meeting-house  was 
occupied  for  the  first  time  May  3d,  1713."4  The 
work  of  building  this  house  was  prosecuted  with 
great  vigor.  On  Friday,  Oct.  12,  171 1,  it  was  de- 
cided that  the  building  should  be  of  brick.  This 
vote  did  not  pass  without  "much  debate  and  some 
difficulty,  Deacon  Tay  and  WTilliam  Griggs  having 
withdrawn  without  leave  "  before  it  was  taken.  At 
the  same  meeting  a  building  committee,  consisting 

1  Church  Records,  102,  103. 

2  The  Mass.  Hist.  Soc.  Library  contains  an  imperfect  copy. 

3  Very  little  is  known  about  the  appearance  of  this  building,  except 
that  it  was  made  of  wood.  The  following  is  all  that  is  contained  on  the 
church  records  with  regard  to  it:  "Jan.  12,9^  Voted,  y*  or  Two  Deacons, 
vv-b  or  brother  Bridge,  bee  Assisting  in  judging  of  the  convenience  of  making 
a  middle  door  at  the  North  side,  and  shutting  up  the  two  corner  doors,  and 
about  a  porch  to  the  easte  side."     p.  54. 

4  Church  Records,  104. 


1711-85.]  BRIDGE    AND    WADSWORTH.  1 71 

of  "  Captn  Jon  Ballantine,  Deacon  Marion,  &  Capt. 
Wadsworth,"1  and  a  committee  of  ten  to  obtain 
subscriptions  towards  the  charge  of  a  new  meeting- 
house, were  appointed.  The  committee  chosen  on 
October  2  to  consider  "  Dimentions  and  models  " 
(plans)  for  a  new  meeting-house,  "  Reported,  That 
on  due  consideration  and  Advisement  thereon,  They 
are  of  Opinion  the  house  to  be  seventy-two  feet  long, 
fifty-four  feet  wide  from  out  to  out,  and  thirty-four 
feet  High  up  to  the  Plate."  The  report  was  ac- 
cepted, with  permission  given  at  the  same  time  to 
vary  either  of  the  dimensions  a  foot  or  two,  "  if  the 
committee  should  see  cause  upon  further  advise- 
ment."2 It  was  then  voted  "to  send  to  England 
for  a  Bell  for  the  meeting-house,  or  otherwise  to 
procure  one  here,  at  the  churches  risque." 

In  spite  of  their  scattered  condition,  the  church 
was  not  unmindful  of  what  was  due  to  their  welfare 
as  a  worshipping  body  of  Christ. 

"  Att  a  Church  Meeting,  fifeby  29th,  I7^|",  The  following 
Proposals  were  voted  Att  the  School  House :  ffirst  Church 
in  Boston  Proposed  To  the  Revd  Elders,  That  when  persons 
desire  Admission  into  ye  church  they  be  examined  of  their 
knowledge 

"  Of  the  Nature  of  a  Church, 

"  of  ye  Iiistitution  of  Ordinances  &  Officers, 

1  The  building  committee  was  afterwards  increased  to  five  in  number; 
and,  Mr.  Wadsworth  declining  the  appointment,  three  more  were  added  to 
the  original  members,  rfamely,  Mr.  William  Welstead,  Mr.  James  Gooch,  and 
Mr.  William  Hutchinson.     Church  Records,  104. 

2  The  same  committee  was  requested  ;'  to  obtain  an  enlargement  of  the 
Ground  (if  it  may  be)  for  raising  the  Meeting-House  on,  so  that  the  House 
may  stand  in  length  facing  towards  the  street."     Church  Records,  104. 


172  FIRST   CHURCH    IN    BOSTON.  [1711-85. 

"  of  ye  Authority  &  Rule  given  by  Christ  to  the  Elders, 

"  of  ye  duty  &  Privilege  of  ye  Brotherhood. 

"  This  to  be  summarily  communicated  to  the  church,  to- 
gether wUl  •  ye  Relation  &  Belief  of  ye  party  desiring 
Admission. 

"  That  no  objection  be  made  to  the  Receiving  of  any  per- 
son professing  ffaith  in  ye  Ld  Jesus  Christ,  Repentance  of 
sin,  &  having  a  measure  of  scriptural  knowledge  of  the 
Order  &  Government  appointed  by  Christ  in  his  Church. 

"  Alt 'ho  he  J  Lave  not  the  persuasion  which  otJiers  possibly 
may  profess,  about  some  particulars  that  are  matter  of  dis- 
pute among  learned.  Pious,  &  Holy  men" 

The  corner-stone  of  the  New  (afterwards  the  Old) 
Brick  was  laid  June  25,  1712.  While  the  new 
meeting-house  was  building,  some  of  the  children 
were  baptized  at  Brattle  Street  and  some  at  the 
"South  Meeting  House."  In  the  year  1712  the 
Election  Sermon,  which  hitherto  had  been  preached 
in  First  Church,  was  delivered  in  the  "  South 
Meeting- House,"  by  Mr.  Samuel  Cheever,  of  Mar- 
blehead. 

The  following  extracts  are  from  an  old  "  Journal " 
of  the  society,  "  being  the  first  Book  opened  on  re- 
building the  Meeting-House,  Decr,  1711."  This 
book,  still  in  excellent  preservation,  contains  "  the 
original  rules  respecting  the  pews  and  seats,"  and  a 
full  list  of  subscribers  to  the  building  account. 

Besides  subscriptions  from  members  of  the  church 
itself,  there  are  handsome  gifts  from  private  persons, 
not  members,  and  from  the  following  societies, 
namely,  "  South  Church,  Eben.  Pemberton,  Pastor ; 


THIRD    HOUSE    OF    WORSHIP:     "THE    OLD     BRICK. 

Site  of  Joy's  Building,  Washington  Street. 


1711-85.]  BRIDGE   AND    WADSWORTH.  173 

North  Church,  Messrs.  Mathers,  Pastors  ;  Brattle 
St.,  Benja  Colman  ;  French  Church,  Monsr  Dallia ; 
Church  of  England,  by  Gen.  Francis  Nicholson  ; 
Roxbury  Church,  Nehemiah  Walter,  Pastor ;  from 
his  Excellency,  Gov.  Dudley." 

Sabbath  day,  May  3d,  171 3,  first  mett  in  ye  New  Brick 
meeting  house.1  The  first  sermon  preached  in  ye  fore- 
noon by  ye  Revd  Mr  Benja  Wadsworth,  from  those  words 
in  ye  2d  of  Haggai  :  9.  verse.  The  glory  of  this  latter 
house  shall  be  greater  then  the  former.  The  afternoon  by 
the  Revd.  Mr  Thomas  Bridge,  from  those  words  in  ye  26. 
Psalm.  8.  Lord,  I  have  loved  the  habitation  of  thy  house, 
and  the  place  where  thine  honour  dwells. 

Att  a  Meeting  of  the  first  Church  of  Christ  In  Boston  on 
Decemr   14th  :  171 1, — 

Voted,  That  Mr  Jeremiah  Allen  be  Treasurer  (Mr  Elia- 
kim  Hutchinson  formerly  chosen  declining  yl  Service)  for 
the  Receiving  and  paying  out  of  the  money  that  shall  be 
Raised  &  Collected  for  building  of  the  Meeting  House, 
and  that  he  answer  the  Draughts  of  the  Committee  for 
ye  worke  or  the  Major  part  of  them. 

A  True  Coppy  of  whats  on  file. 

Tho.  Bridge,  )  „ 

)>  rCtStOYS 

Benjamin  Wadsworth,  S 

At  a  Meeting  of  the  Church,  April  2d,  1 7 1 3,  — 
Voted,  That  Dr  Cook,  Coll°  Hutchinson,  Mr  Addington, 
Mr  Eliakim  Hutchinson,  Coll°  ToWnsend,  Deacon  Marion, 

1  It  was  called  the  New  Brick  until  the  New  North  was  built  in  1714; 
then  it  became  the  Old  Brick.     Church  Records,  105. 

"  The  only  durable  relick  of  the  Old  Brick  is  deposited  "  in  the  cellar  of 
the  present  meeting-house.     "  It  is  a  thick  piece  of  slate  stone,  about  two 
feet  long,  which  was  taken  from  under  a  window,  in  the  second  story,  on  the 
south  side  of  the  Church.    It  contains,  in  two  lines,  the  following  record  :  — 
BVRND  To  ASHES,  OCToBr  3,  1711. 
REBVILDING,  June  25th,  1712." 


174  FIRST   CHURCH    IN    BOSTON.  [171 1-S5. 

Mr  Wellsteed,  Mr  Jeremiah  Allen,  Mr  Gooch,  be  Seators  of 
the  New  Meeting  house  now  built,  &  that  it  be  left  to  their 
prudence  and  discretion  to  dispose  of  seats  and  Pews  as 
they  shall  think  will  be  most  for  the  good  and  wellfare  of 
the  Church  and  Congregation. 
A  True  Coppy  of  whats  on  file. 

At  a  Meeting  of  the  Old  Church  in  Boston,  Decern"  11th, 
1 7 14,  Mr  Treasurer  Allen  haveing  exhibited  an  Account  of 
Receipts  &  Payments,  and  desireing  that  a  Committee  may 
be  appointed  to  Audit  ye  same, — 

Voted,  That  Cap1  Green  &  Cap'  Wadsworth  be  a  Com- 
mittee to  examine  Mr  Allen's  Accounts,  &  make  report  to 

ye  Church. 

True  Coppy,  p  Thomas  Foxcroft. 

1 71 3,  April  7th  :  At  a  Meeting  of  the  Committee  ap- 
pointed for  the  Regulateing  and  dispossing  of  the  Seats  and 
Pews  in  the  new  Built  Brick  Meeting  house  by  and  for  the 
first  Church  and  Congregation  in  Boston. 

Present  : 

Messrs  Elisha  Cooke,  Decon  John  Marrion, 

'    Elisha  Hutchinson,  William  Welsteed, 

Isaac  Addington,  Jeremiah  Allen, 

Eliakim  Hutchinson,  James  Gooch. 

Penn  Townsend, 

Upon  Consideration  had  of  what  we  Judge  most  for  the 
present  and  future  good  and  wellfare  of  the  said  Church 
and  Congregation,  And  for  yc  better  Accomodateing  of 
the  Constant  Auditory,  as  well  as  others  of  ye  neighbour- 
ing Congregations  in  the  Town,  and  persons  from  other 
Townes,  that  shall  attend  the  Worship  of  God  in  the  said 
House  at  the  Weekley  Lecture,  and  upon  Other  Occasional 
solemnityes,  — 

We  have  Unanimously  Agreed  and  Accordingly  do  Es- 
tablish the  following  Generall  Rules  and  Regulations, 
That  is  to  say,  — 


1711-85.]  BRIDGE   AND    WADSWORTH.  175 

1.  That  no  Seat  or  Pew  shall  be  appropriated  to  any 
Particular  person  or  family,  but  such  as  at  present  are  or 
hereafter  shall  be  of  the  Constant  auditory  &  Contrib- 
utors to  ye  support  of  the  Ministry. 

2.  That  It  be  recommended  to  and  is  Accordingly  Ex- 
pected of  the  Proprietors  of  Pews  that,  upon  Lecture  days 
and  other  Occasional  Solemnityes,  they  receive  and  Ac- 
commodate soe  many  strangers,  or  of  their  particular 
Friends  invited  to  take  a  seat  with  them,  that  the  Pews 
may  be  Conveniently  filled. 

3.  That  no  Seat  or  Pew  appropriated  to  any  Person 
shall  be  Transferred  or  Disposed  of  by  such  person  to  an- 
other without  the  Approbation  &  Allowance  of  the  Com- 
mittee for  the  time  being,  first  had  for  the  same. 

But  upon  the  Death  or  other  removal  of  the  Proprietor 
shall  be  in  the  Disposition  of  the  Committee  upon  repay- 
ing to  such  Proprietor,  his  Executor  or  Adminisf,  the  first 
Cost  and  Charge  by  him  disbursted  of  the  making  & 
Setting  up  of  such  Pew. 

Unless,  Where  any  of  the  family  or  Successors  of  the  Pro- 
prietor removed  as  aforesaid  are  or  shall  be  of  the 
Constant  Audience,  or  Contributors  to  ye  Support  of  the 
Ministry  not  less  than  fifty-two  shillings  p.  annum,  To  be 
paid  Quarterly:  In  which  case  they  shall  have  and  Enjoy 
the  Priviledge  of  Such  Pew,  &  in  their  absence  ye  Com- 
mittee to  place  suitable  persons  therein  on  the  sabbath 
dayes. 

4.  That  Each  Person  of  the  Constant  Auditory  who  hath 
Contributed,  or  shall  Contribute,  the  Sum  of  sixty  Pounds 
or  upwards  towards  the  charge  of  Building  the  said  House 
may  have  the  Priviledge  of  a  Pew,  paying  only  five  Pounds 
for  the  makeing  and  setting  up  the  same.  The  rest  of  the 
Pews  to  be  Disposed  to  such  Persons  and  on  such  Terms 
as  the  Committee  and  they  shall  agree. 

5.  That  all  Persons  keep  the  seat  and  places  assigned 
them  by  ye  Committee,  and  remove  not  to  any  other  seat 


176  FIRST   CHURCH    IN    BOSTON.  [1711-85. 

or  place   without   ye   Committees   appointment.     That  so 
Order  and  Decency  may  be  Observed. 

6.  That  all  vacancys  in  seats  from  time  to  time  hapen- 
ing  be  in  ye  Disposition  of  the  Committee  only,  to  be  filled 
up  by  them. 

7.  That  the  names  of  the  Persons,  Contributers  to  the 
Charge  of  Building  the  House,  and  the  Sums  by  them 
respectively  paid  thereto,  be  Registered  in  the  Book  kept 
by  the  Committee  for  the  Carrying  on  of  that  worke,  of 
the  Accompts  of  the  Cost  thereof,  As  also  a  Registry  to 
be  made  therein  of  the  Disposition  of  ye  Pews,  to  whome, 
and  the  sum  paid  by  Each  Person  for  the  same. 

A  True  Coppy. 

(Signed)  Elisha  Hutchinson, 

EM  Hutchinson, 
Penn  Townsend, 
J2.  Marion, 
WM  Welssteed, 
Jer.  Allen,  Jr., 
James  Gooch. 

Att  a  Meeting  of  ye  Comittee  this  18th  March,  17 16-17, 
It  is  unanimously  agreed,  Pursuant  to  ye  order  above, 
the  fifty-two  shillings  to  be  paid  p.  annum  Quarterly  (by 
ye  successors  of  any  proprietors  (of  any  Pew)  that  shall 
be  removed  by  death  or  otherwise)  be  paid  unto  ye  Dea- 
cons of  ye  Church. 

By  order  of  ye  Comittee, 
(Signed)  Jer.  Allen,  Jr. 

March  23d,  171 3.  Church  Meeting  at  ye  House  of 
ye  Reverend  Mr  Bridge.  The  Committee  appointed  to 
Oversee  the  Building  of  the  New  Meeting  house  Ac- 
quainted the  Church,  That  it  had  been  represented  to 
them  there  is  an  Arrear  yet  to  be  paid  toward  the  charge  of 
building  the  Ministry  House  in  which  Mr  Bridge  lives;  as 
also  That  the  Ministry  House  wherein  the  Revd  Mr  Wads- 


to 


vvKJondofc 

■     Jr\ 


fawv 


,j  euHttah, 


**UJ(xrr/ 


'UJexnjt'Li 


W-WUkmt 


an]  *>» 


Jmth  Ji, 


Jmtf^n  -> 


iCPtft-^JlV 


Hi 


mtffa/ha 


T 


'amcuL 


,-*> 


tftlA 


wMpt 


3H 

\Sto-\fiau 


JO  6  V<xJ^,Ouusr*Jtjij 


1 
1 


i 


/am J 

'fade  lHaiLcr;, 


(AsC^%J?P 


F~y 


CfTOcttsr^ 


3S 


3 


wen. 


nw-yxmieiht, 


^Jjcmiicay-'. 


0"j  *  * 


OS 


.p      ft  .  U  I 


Jl 


I.I   I    l   II    M  I  I  I 


m'tnuAA 


ClO 


ii  »  i  i  i  iBse 


m.o\^^^^rjJd 


fa:  Tpc^^J"       ^L 


.  litwieivfltd 


/ok^gy 


Ck' 


■^  I 


tan 


A. 


m'Ssuaik 


SadvovuA 


MyJo*J 


in'tfe 


em 


tuJ 


<m 


q<h)  — 


1 


(I 


7 


tiQwarffi 


TheReliQtypeBnnitnq  Cb,Miypmo>tt£tJ}ostcn 


1711-85.] 


BRIDGE    AND    WADSWORTH. 


177 


worth  lives  is  in  Despair,  and  wants  some  necessary  Repa- 
rations and  Amendments  to  make  it  Tenantable  and 
comfortable ;  Whereupon  they  had  viewed  the  sd  House, 
and  taken  ye  advice  of  Workmen  about  the  same,  and  made 
a  Computation  that  it  will  demand  One  hundred  and  seventy 
Pounds  to  make  ye  Necessary  Reparations  and  amend- 
ments of  the  said  House,  and  to  Discharge  the  arrear  for 
Mr  Bridges  House. 

Reporting  likewise  That  they  well  hoped  when  ye  Ac- 
compts  of  ye  Charge  for  the  Meeting  House  are  made  up 
there  will  remain  an  Overplus  of  the  money  Contributed 
to  that  use. 

Voted,  That  the  said  Overplus  be  applyed  to  ye  uses 
aforesd  of  the  ministry  Houses. 

Voted,  That  what  that  Overplus  shall  fall  short,  the 
Church  will  make  up  what  is  wanting  when  it  shall  appear, 
by  the  Acco"  of  the  charge  of  the  ministry  Houses,  how 
much  will  be  needed. 


Try  all  Ballance.     Dr. 

£     s.d. 
To    New    Brick     Meeting 

house 3849  08  1 

To  Henry  Dering      .     . 
To  James  Taylor      .     . 

To  John  Cary 16     1  o 

To  Ministeriall  house,  Mr 

Bridge 20  00  o 

To  Ministeriall  house,  Mr 

Wadsworth 354     5  4 


Contra.     Cr. 


«?  Cash       .... 

$  Subscriptions  .  . 
20  00  o  :  ^  John  Eustas  .  . 
10  00  o  1  li?  Dolbear  &  Jackson 

\®  Samuel  Lyne,  Esqr 

$  Benjamin  Eustas 


£ 

s. 

d. 

32 

1 

10 

4197 

5 

3 

3 

10 

04 

27 

00 

00 

3 

17 

00 

6 

00 

00 

4269  14  5  4269  14  05 

Boston,  Decemr  27th,  17 15. 
Wee,  the  Subscribers,  being  appointed  by  a  vote  of  the 
first  Church  in  Boston,  bareing  date  the  23th  of  March, 
1 71 3-14,  to  be  Audittors  to  Examin  the  Accompts  of 
Jeremiah  Allen,  Treasurer  to  the  Stock  for  the  Building 
the  New  Brick  Meeting  house.  Have  accordingly  Exam- 
ined the  same,  &  find  the  receiveings  of  Subscriptions 
amounting   to    forty-one    hundred    fifty-one    Pounds    four 


1 


12 


1 78 


FIRST    CHURCH    IN    BOSTON. 


[i  71 1-85. 


Shillings  and  three  pence  to  be  right  cast,  &  the  Pay- 
ments thereof  amounting  unto  Three  thousand  Eight  hun- 
dred forty-nine  Pounds  Eight  Shillings  &  one  penny, 
being  ye  Cost  of  the  Brick  meeting  house,  wch  payments 
are  all  vouch't  &  cast  up  right.  And  by  the  desire  and 
request  of  the  said  Treasurer  Allen  have  Examined  the 
Accompt  of  Twenty  Pounds  in  Arreares  to  the  house  be- 
longing to  said  Church,  wherein  ye  Revd  Mr  Thomas 
Bridge,  late  one  of  the  pastors  of  said  Church,  did  dwell. 
As  alsoe  ye  Accompt  of  ye  repaires  of  the  Churches  house, 
wherein  ye  Revd  Mr  Benjn  Wadsworth  now  dwells,  Amount- 
ing to  Three  hundred  fifty-four  Pounds  five  Shillings  and 
four  pence,  to  be  vouchers  for  ye  same  &  right  cast. 


Brick  Meeting  House.     Dr. 

Contra.      Cr. 

£      s.d. 

£ 

s.  d. 

To    ye   Cost  of    ye   Brick 

$  Subscription  recd  .     . 

•  4151 

4  3 

meeting  house        .     .     .  3849    8  1 

To  ye  rest  in  Stock  in  ye 

Treasurers  hands   .     .     .     301   16  2 

4I51  4  3 
Church.     Dr. 

To  Mr  Bridge's  house     .     .     20  o  o 

To  Mr  Wadsworth's  house  354  5  4 


374     5  4 


(Signed) 


Contra       C  R. 

£    s.d. 

$  ye  above  Ballance    .     .     .  301    16  2 
$  Ball,  due  to  Jeremiah  Al- 
len, Treasur1",  to  clear  debt     72     92 

374     5  4 

Henry  Dering, 
John  Legg. 


"  In  the  five  years  ending  with  171 5,  one  hundred 
and  forty-six  persons  were  admitted  to  communion, 
ninety-six  of  whom  were  females.  During  the  same 
time  eighty-six  boys  and  ninety-six  girls  were 
publickly  baptized."1 

Early  in  the  year  1 7 1 7  Thomas  Foxcrof t,  a  young 

1  Emerson's  History  of  First  Church,  165. 


1711-S5.]  THOMAS    FOXCROFT.  1 79 

man  not  yet  of  age,  was  invited  to  preach  once  a 
week  as  assistant  to  the  present  pastor.  His  reply 
accepting  the  offer  of  settlement,  made  March  6, 
1 716-17,  considering  the  youth  of  the  writer,  is  per- 
haps worth  transmitting  in  full :  — 

Camrr.,  Mar.  23,  1716/7. 
To  ye  old  or  first  church  of  Christ  in  Boston : 

Reverend,  Hond,  and  Beloved,  —  It  hath  pleased 
ye  great  Head  of  ye  Church  (who  turneth  y2  hearts  of  his 
people  as  y3  Rivers  of  waters,  and  doth  wondrous  things 
which  none  can  search  out  ye  reasons  of)  to  Incline  you 
to  make  choice  of  so  unfit  a  Person  as  myself  to  settle  in 
y3  office  of  a  Pastor  to  ys  Flock.  I  am  deeply  sensible  how 
unworthy  I  am  of  ye  dignitie,  —  how  every  way  unequal  to 
ye  duties  of  ys  holy  function,  the  high  calling  wch  is  of 
God,  excellent  and  difficult.  As  Indeed  who  is  sufficient 
for  these  things,  of  ye  selves?  But  our  sufficiencie  is  of 
God.  Humbly  therefore  depending  upon  ye  grace  of  our 
Lord  Jesus  christ,  without  whom  we  can  do  nothing;  as 
having  good  hope  in  yt  sweet  and  precious  promise  (Mat. 
28.  20),  Lo,  I  am  with  yon  alhvay  to  y'  end  of  f  zvorld,  I 
do  now  with  all  Gratitude  and  Humilitie  accept  your  call 
as  ye  voice  of  God  ;  and  do  solemnly  promise  and  resolve 
(if  ye  Lord  permit,  and  account  me  worthy,  putting  me 
into  ye  Ministry)  to  make  it  ye  Grand  Study  &  Imploy- 
ment  of  my  life  to  preach  ye  unsearchable  riches  of  Christ 
UNTO  YOU,  according  to  ye  commandment  of  ye  ever- 
lasting Gospel,  for  y~  obedience  of  faith,  for  ye  Perfecting 
of  ye  Saints,  for  ye  edifying  y~  Body  of  Christ,  so  long  as 
it  shall  please  God  to  continue  me  among  you  ;  yt  ye  might 
know  ye  love  which  I  have  more  abundantly  to  you  all. 
And  now  under  a  just  view  of  the  Importance,  weight,  and 
Difficultie  of  ye  awfull  work  of  watching  for  souls,  &  feed- 
ing ye  Flock  of  Christ,  I  beseech  you,  Brethre- ,  yl  ye  strive 


l8o  FIRST    CHURCH    IN    BOSTON.  [171 1-85. 

(together  with  me)  in  your  prayers  to  God  for  me,  yt  those 
Gifts  and  graces  may  be  multiplied  upon  me,  in  ye  Dili- 
gent exercise  whereof  I  may  approve  myself  a  ready 
Scribe,  well  Instructed  to  the  Kingdom  of  God,  and  fur- 
nished to  every  good  work ;  yl  I  may  Come  unto  you  with 
Joy  by  ye  Will  of  God,  and  may  with  you  be  refreshed ; 
that  I  may  find  mercie  to  be  faithfull  to  ye  Interests  of 
Gods  Glory,  and  be  wise  to  win  souls ;  yl  my  service  may 
be  accepted  of  ye  saints,  and  yf  I  may  be  unto  God  a  sweet 
savour  in  Christ,  yK  so  I  may  give  up  my  Account  wth  Joy 
to  ye  chief  Shepherd  at  his  Appearing;  and  ye  Lord  grant 
unto  us  all  yf  we  may  find  mercie  of  y'  Lord  in  yl  day. 
I  am  Your  Affectionate  Friend  &  Servant, 

Thomas  Foxcroft. 

After  his  dismissal  from  the  church  in  Cambridge 
Foxcroft  was  admitted  a  member  of  First  Church, 
Oct.  27,  1 717,  and  ordained  to  the  office  of  pastor, 
November  20.  The  following  ministers  took  part  in 
the  ceremony  :  "  Dr.  Cotton  Mather  began  ye  exer- 
cise with  prayer;  Mr.  Foxcroft  preach'd  from  Coll.  1. 
28,  29;  Mr.  Colman  pray'd  after  sermon  ;  Dr.  In- 
crease Mather,  Dr.  Cotton  Mather,  Mr.  Colman,  Mr. 
Sewal  were  desired  with  our  Pastor  Wadsworth  to 
Impose  hands;  Mr.  Wadsworth  gave  ye  charge,  pray- 
ing both  before  and  after  it;  Dr.  Increase  Mather 
gave  ye  right  hand  of  fellowship.  The  whole  affair 
was  manag'd  peaceably  and  quietly  ;  I  think  there 
was  much  of  God  appearing  in  ye  matter ;  and  I  pray 
yl  it  may  be  followed  with  long  and  rich  blessings." 
Mr.  Foxcroft  was  not  quite  one-and-twenty  years 
old  when  thus  ordained.1 

1  Church  Record;,  108. 


1711-85.]         THOMAS  FOXCROFT.  l8l 

LIFE  OF  FOXCROFT. 

Thomas  Foxcroft  was  a  grandson  of  Daniel  Fox- 
croft,  Mayor  of  Leeds,  Co.  York,  in  1666,  member 
of  the  Artillery  Company  in  1679,  and  imprisoned 
in  April,  1689,  as  an  adherent  of  Andros,  "yet  does 
not  seem  to  have  suffered  permanent  unpopularity." 
He  was  a  son  of  Colonel  Francis  Foxcroft,  warden 
of  King's  Chapel  in  16S9. 

His  mother  was  Elizabeth  Dantforth,  daughter  of 
Governor  Dantforth.  The  children  of  Francis  and 
Elizabeth  were  Francis,  born  Jan.  26,  1685  (H.  U.), 
171 2,  and  Thomas  (the  subject  of  this  notice),  born 
Feb.  26,  1697  (H.  U.),  1 7 14. 

"  Thomas  was  intended  by  his  father  for  an  Epis- 
copal clergyman  ;  "  but  after  mature  deliberation, 
and  consulting  with  the  Rev.  Nehemiah  Walter  of 
Roxbury,  a  man  of  great  intellectual  force,  the  son 
at  last  determined  to  follow  in  the  footsteps  of  his 
mother's  family. 

After  studying  theology  for  about  three  years,  he 
received  his  invitation  to  preach  in  First  Church 
with  a  view  to  a  settlement.  Although  a  mere 
youth  when  called  upon  by  that  society  to  assist 
Wadsworth,  he  showed  no  lack  of  ability  to  assume 
the  trust.  When  the  senior  pastor  removed  to 
Cambridge,  in  1725,  he  was  left  for  two  years  as 
the  only  settled  minister  of  the  congregation. 
After  Chauncy  became  associated  with  him  in 
1727,    no   change  took    place    for   forty-two   years. 


l82  FIRST    CHURCH    IN    BOSTON.  [171 1-85. 

During  their  joint  ministry  the  most  perfect  har- 
mony prevailed  between  them.  Although  holding 
opposite  views  on  the  subject  of  religion  and  revi- 
vals, no  variance  ever  arose  between  them  at  any 
time.  Each  allowed  the  other  to  express  his 
thoughts  as  fully  and  freely  as  if  they  were  in  en- 
tire accord. 

When  the  Episcopalian  controversy  broke  out, 
Foxcroft,  as  might  be  expected  from  early  training 
and  associations,  took  an  unusual  interest  in  the 
result.  As  a  contribution  in  opposition  to  the  pro- 
posed establishment  he  wrote,  in  1729,  a  u  treatise 
characterized  by  uncommon  vigor,  which  at  the 
time  attracted  great  attention,  entitled  '  The  Ruling 
and  Ordaining  Power  of  Congregational  Bishops  or 
Presbyters  Defended.'  " 

His  sympathy  with  Whitefield  in  his  attempts  to 
promote  a  revival  called  forth  a  sermon,  which  was 
published  in  1740,  "occasioned"  (as  he  says)  by  the 
labours  and  visits  of  Mr.  Whitefield ;  and  in  1745, 
an  "  Apology  "  in  his  behalf.1  To  this  treatise  an 
anonymous  writer  made  a  sharp  response. 

In  1736  Mr.  Foxcroft  was  attacked  by  paralysis, 
which  left  him  in  an  enfeebled  condition.     He  con- 

1  In  the  Library  of  Harvard  College  there  is  a  collection  of  Foxcroft's 
Sermons  bound  up  in  a  single  volume.  Among  them  two  at  least  are  worthy 
of  notice,  namely,  the  sermon  preached  at  the  funeral  of  his  mother,  who  died 
July  4,  1721  (to  which  is  added  a  poem,  by  Rev.  John  Dantforth),  published 
in  Boston  in  1721,  which  pays  a  beautiful  tribute  to  her  memory;  and  the  ser- 
mon after  the  Earthquake,  Nov.  23,  1727  :  "The  voice  of  the  Lord  from  the 
Deep  Places  of  the  Earth."  Mr.  Foxcroft's  sermon  at  his  own  ordination  is 
in  a  volume  in  the  Mass.   Hist.  Soc.  Library. 


1711-85.]  THOMAS    FOXCROFT.  1 83 

tinued  to  preach  until  the  day  of  his  death,  but  by 
no  means  as  effectively  as  before  his  illness.  He 
died  June  18,  1769,  almost  seventy-three  years  old, 
and  in  the  fifty-second  year  of  his  ministry.  Dr. 
Chauncy  preached  a  funeral  sermon,  which  was 
published.  In  a  letter  written  by  Dr.  Chauncy  to 
President  Stiles  the  year  before  Mr.  Foxcroft's  death, 
describing  some  of  the  most  prominent  men  in 
New  England  at  that  period,  he  thus  refers  to  one 
with  whom,  as  has  been  stated,  he  differed  widely  in 
opinion  :  — 

"  You  may  wonder  I  have  not  mentioned  Mr.  Foxcroft, 
as  he  is  my  colleague.  It  may  justly  be  said  of  him  that 
his  powers  are  much  beyond  the  common  size.  Few  have 
been  greater  students  in  Divinity.  His  knowledge  is  pretty 
much  confined  within  this  circle.  His  reasoning  faculty, 
before  his  last  sickness,  was  in  a  degree  of  eminence ;  and 
few  had  a  greater  command  of  words,  nor  was  he  wanting 
in  liveliness  of  imagination.  He  has  written  and  printed 
several  very  valuable  things,  besides  sermons,  that  will 
reflect  honour  upon  him  in  the  opinion  of  all  capable 
judges." 

In  his  funeral  sermon  Dr.  Chauncy  says :  — 

"  He  was  a  real  good  Christian;  a  partaker  of  the  Holy 
Ghost;  uniform  in  his  walk  with  God  in  the  way  of  his 
commandments,  though,  instead  of  trusting  that  he  was 
righteous  in  the  eye  of  a  strict  law,  he  accounted  himself 
an  unprofitable  servant;  fixing  his  dependence,  not  on 
his  own  worthiness,  not  on  any  works  of  righteousness 
which  he  had  done,  but  on  the  mercy  of  God  and  the 
atoning  blood  and  perfect  righteousness  of  Jesus  Christ. 
His  writings  evince  a  clearness  of  perception,  copiousness 


184  FIRST   CHURCH    IN    BOSTON.  [1711-85. 

of  invention,  liveliness  of  imagination,  and  soundness  of 
judgment.  They  bear  testimony  also  to  his  unfeigned 
piety." 

"  Mr.  Foxcroft  had  a  son,  Samuel,  who  was  grad- 
uated at  Harvard  College  in  1754;  was  ordained 
pastor  of  the  church  in  New  Gloucester,  Me.,  Jan. 
10,  1765;  was  dismissed  in  January,  1792;  and  died, 
much  respected  and  lamented,  March  9,  1807,  aged 
seventy-two." 

The  church  held  various  business  meetings  about 
this  time,  as  appears  by  the  records;  and  on  Jan. 
19,  1 718-19,  "  Voted,  That  for  ye  future  ye  Dea- 
cons pay  to  our  Ministers,  Mr  Wadsworth  and  Mr 
Foxcroft,  six  pounds  ten  shillings  a  week  ;  yt  is  to 
say,  three  pounds  five  shillings  a  week  to  each  of 
them." 1 

By  a  vote  of  the  preceding  year  the  deacons  were 
instructed  to  keep  regular  accounts  of  all  their  deal- 
ings with  the  church  funds.  Emerson  writes  of  the 
various  religious  associations  in  Boston,  some  of 
which  were  in  existence  at  this  date,  as  follows:2 — 

"  There  is  a  certain  indefinable  union  among  all  the 
Congregational  churches  in  the  metropolis.  Their  minis- 
ters are  united  in  holding  an  association  at  each  other's 
houses,  every  other  Monday,  in  supporting  a  Theological 
Library,3  in  preaching  a  weekly  lecture,  and  a  quarterly 

1  Church  Records,  109. 

2  History  of  First  Church,  168. 

3  "This  institution,"  which  was  not  founded  until  June  1,  1807,  "invites, 
however,  and  receives  subscriptions  from  both  clergy  and  laity  of  all  denomi- 
nations."—  Emerson's  History  of  First  Church,  168,  note.  [It  formerly 
occupied  the  vestry  of  Chauncy  Street  meeting-house.] 


1711-85.]  THOMAS   FOXCROFT.  1 85 

charity  lecture;  and  the  several  congregations  tacitly 
agree  in  attending  these  lectures,  and  favoring  these 
institutions." 

On  March  4,  1720,  an  ante-communion  or  pre- 
paratory lecture  was  established.  Dr.  Colman,  of 
Brattle  Street,  preached  the  first  sermon.  First 
Church  and  Brattle  Street  united  in  sustaining 
this  lecture  on  Friday  afternoon,  once  a  month, 
for  about  a  century.  Federal  Street,  New  South, 
and  Purchase  Street  then  joined  with  the  older 
churches  in  sustaining  a  similar  lecture  at  Federal 
Street  on  Thursday  evening.  The  latter  course 
was  discontinued  in  the  summer  of   1837.1 

On  June  16,  1725,  the  church  met  and  solemnly 
considered  a  message  from  the  Overseers  of  Har- 
vard College,  making  choice  of  their  minister, 
Benjamin  Wadsworth,  for  President.  After  some 
deliberation  he  was  allowed  "  to  accept  the  call," 
with  much  regret  expressed  on  both  sides  at  the 
separation.2 

Notwithstanding  his  removal  Wadsworth  kept  up 
his  connection  with  the  church  by  preaching  for  a 
time  as  usual,  as  the  following  order  will  show:  — 

"  Whereas  the  Deacons  did  not  see  cause,  for  the  three 
last  Sabbaths  on  which  our  late  Revd  Pastor,  Mr  Wads- 
worth, preach'd  to  us,  to  carry  him  what  had  been  his 
weekly  salary ;  and  whereas  they  have  omitted  this  season 
to   pay   him   his   usual   wood-money:    Therefore   ordered, 

1  Church  Records,  no.  Lothrop's  History  of  Brattle  Street  Church, 
66,  67. 

2  Church  Records,  114. 


l85  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

that  the  sum  of  Twelve  Pounds  be  speedily  paid  him  out 
of  the  publick  Box,  in  consideration  of  his  Preaching;  and 
five  Pounds  more  in  consideration  of  his  expence  for 
wood." 

On  Aug.  2,  1725,  the  same  day  that  this  order  was 
passed,  it  was  resolved  to  hold  a  fast  on  account  of 
the  removal  of  Mr.  Wadsworth. 

In  the  earliest  years  of  the  colony  the  ministers  were 
generally  supported  by  free  contributions.  But  from 
1657  t°  JS34,  at  which  latter  date  the  Bill  of  Rights 
was  amended,  all  the  inhabitants  of  New  England 
country  parishes  were  taxed  for  the  support  of  the 
ministry.  Even  corporations,  without  any  souls  to 
be  saved,  were  still  liable  to  assessment  if  they  held 
land  within  a  parish.  The  policy  of  fostering  re- 
ligion by  means  of  taxation,  derived  from  the  mother 
country,  maintained  for  nearly  two  centuries,  and 
finally  abandoned  under  the  amendment  to  the  Bill 
of  Rights,  in  1834,  did  not  obtain  in  Boston  during 
that  period.  There  the  system  prevailed  for  a  long 
time  of  providing  for  the  support  of  the  ministry  by 
free  contributions,  until  finally  a  province  law  was 
passed,  "  which  authorized  the  respective  congrega- 
tions and  societies  in  Boston  to  '  cause  the  pews  in 
their  several  houses  to  be  valued  according  to  the 
convenience  and  situation  thereof,  and  a  new  esti- 
mate to  be  put  upon  said  pews  from  time  to  time,  as 
shall  be  found  necessary,'  and  then  to  assess  taxes 
on  them  in  proportion  to  their  value." 

The  salaries  raised  for  the  ministers  at  this  period 


171 1-85]  CHARLES    CHAUNCY.  1 87 

were  very  generous,  considering  the  greater  value 
which  money  then  had,  and  the  total  exemption 
from  taxation  which  the  ministry  then  enjoyed.1 
They  were  provided  for  in  First  Church  by  means 
of  weekly  contributions,  instead  of  quarterly  collec- 
tions, as  is  now  the  practice  ;  and  if  the  supply  fell 
short  of  the  required  amount  at  any  time,  the  defi- 
ciency was  covered  so  far  as  possible  by  extra  con- 
tributions. 

On  Oct.  12,  1726,  the  church  added  ten  shillings 
per  week  to  the  salary  of  the  minister.  The  stated 
weekly  salary  had  been  up  to  this  date  £\  (in  addi- 
tion to  a  supply  of  wood),  established,  so  Foxcroft 
says,  "  by  church  vote  some  Time  before,  while  Mr. 
Wadsworth  was  with  us  ;  tho  I  can  find  nothing  of 
it  in  the  records."  It  was  the  custom  at  this  period 
also  to  give  a  newly  settled  minister  a  generous  sum 
of  money,  "  in  token  of  the  church,  their  love  and 
regard,"  towards  the  new-comer. 

At  a  church  meeting  on  June  12,  1727,  Charles 
Chauncy  was  chosen  to  fill  the  vacancy  caused  by 
the  removal  of  Wadsworth.  The  vote  stood  forty- 
three  for  Welsteed,  sixty-four  for  Chauncy,  and  two 
scattering.  The  ordination  took  place  on  October  25. 
"  Foxcroft  opened  with  prayer ;  Chauncy  preached 
from  Matt.  28:  20;  Prayer  by  Thatcher;  Fellow- 
ship of  the  Churches  by  Mather.     Colman  presided, 

1  Colonial  Laws  of  Massachusetts,  Chap.  XXL  Sect.  7.  (See  also  Stat- 
utes of  181 1,  Chap.  VI.,  and  1821,  Chap.  CVIL  Sect.  6.)  Repealed  by 
Statute  of  1828,  Chap.  CXLIIL  Sect.  2.  Buck's  Ecclesiastical  Law  of 
Mass.,  109. 


l88  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

and  gave  the  charge,  praying  before  and  after." 
Wadsworth  was  prevented  by  illness  from  being 
present. 

"  During  the  twelve  years  ending  with  1727,  two 
hundred  and  forty-one  persons  had  been  admitted 
into  the  church,  one  hundred  and  fifty-six  of  whom 
were  females.  In  the  same  time  four  hundred  and 
seventy-four  children  were  baptized,  two  hundred 
and  fifty-eight  of  whom  were  males."  * 

LIFE    OF   CHAUNCY. 

Charles  Chauncy  was  born  in  Boston,  Jan.  1, 
1705.  He  was  the  great-grandson  of  President 
Chauncy,  of  Harvard  College.  His  grandfather, 
Isaac  Chauncy,  was  minister  of  a  congregation  in 
Berry  Street,  London,  and  at  one  time  associated 
with  Dr.  Watts.  His  father,  Charles  Chauncy,  the 
youngest  child  of  Isaac,  came  from  England  to  set- 
tle in  business  at  Boston.  The  mother  of  Chauncy 
was  Sarah  Walley,  daughter  of  Judge  Walley,  of  the 
Supreme  Court  of  Massachusetts.  His  father  died 
when  he  was  only  seven  years  old  ;  and  "  into  whose 
care  he  then  fell,"  writes  Emerson,  "  and  by  whom 
he  was  prepared  for  the  university,  I  have  never 
been  able  to  learn."  He  entered  Harvard  at  twelve, 
and  received  the  degree  of  M.  A.  (in  course)  at  the 
age  of  nineteen,  "  being  regarded  as  one  of  the  best 
scholars  who  had  at  that  time  received  the  honors 
of  the  institution." 

1  Emerson's  History  of  First  Church,  172. 


1711-85.]  CHARLES    CHAUNCY.  189 

It  is  unknown  "  where  he  resided,  and  under 
whose  direction  he  studied,  during  the  time  of  his 
leaving  college,  until  he  became  a  preacher."  His 
call  to  Boston  in  1727  has  already  been  mentioned. 
During  the  early  part  of  his  ministry  he  does  not 
appear  to  have  attracted  any  particular  notice  as  a 
preacher.  His  degree  of  D.  D.  was  conferred  by 
Edinburgh  University  in  1742.  The  visit  of  White- 
field  first  brought  out  the  latent  resources  of  his 
strong  and  active  mind.  His  pen  was  busy  in  oppo- 
sition to  the  efforts  of  that  famous  revivalist,  and 
the  several  preachers  who  succeeded  him  and  at- 
tempted to  repeat  the  same  performances.  The 
first  thrust  was  a  sermon  on  Enthusiasm,  delivered 
in  1742.  The  next  year  a  larger  work  in  the  same 
vein,  called  "  Seasonable  Thoughts  on  the  State  of 
Religion  in  New  England,"  was  published.  These 
works  were  followed  by  various  sermons  and  letters, 
the  latter  addressed  directly  to  Whitefield,  chal- 
lenging him  to  make  defence  or  confess  his  errors. 
Dr.  Chauncy  reaches  the  conclusion  that  such 
tasks  as  these  revivalists  set  themselves  to  perforin 
not  only  do  more  harm  than  good,  but  are  wholly 
and  absolutely  without  any  redeeming  features.  In 
this  strong  position  he  was  at  variance  with  most  of 
the  other  settled  ministers  in  Boston,  although  some 
of  them  saw  much  that  was  objectionable  in  the 
visits  of  the  more  uncontrolled  "  itinerants." 

The  Election  Sermon  in  1747  was  delivered  by 
Dr.  Chauncy.     In  this  discourse  he  expatiates  on 


igO  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

the  same  injustice,  as  he  esteems  it,  which  forms  the 
subject  of  a  severe  letter,  addressed  to  his  own 
church  the  same  year  by  his  colleague,  Foxcroft, 
and  himself.  This  letter  complained  of  the  suffer- 
ing  incurred  by  the  ministers  from  the  fluctuating 
nature  of  the  currency.  The  rebuke  was  so  little 
relished  by  the  Legislature  that  they  were  in  doubt 
about  publishing  his  sermon,  according  to  custom. 
When  some  one  told  Chauncy  of  their  hesitancy, 
his  characteristic  reply  was,  "  It  shall  be  printed, 
whether  the  General  Court  print  it  or  not.  And  do 
you,  sir,"  he  added,  "  say  from  me,  that,  if  I  wanted 
to  initiate  and  instruct  a  person  into  all  kinds  of 
iniquity  and  double  dealing,  I  would  send  him  to 
our  General  Court." 

Down  to  the  Revolutionary  period  Chauncy  en- 
gaged in  various  theological  controversies,  the  first 
.of  which  started  from  his  Dudleian  lecture,  delivered 
in  May,  1762,  entitled  "  The  Validity  of  Presbyterian 
Ordination  Asserted  and  Maintained."  Another 
publication,  called  "  Remarks  upon  a  Sermon  of  the 
Bishop  of  Llandaff,"  expressed  anxiety  lest  the  ap- 
pointment of  bishops  for  America  would  tend  to  a 
forcible  establishment  of  Episcopacy.  He  then  adds, 
that  " '  our  people  '  would  never  suffer  their  necks 
to  be  put  under  that  yoke  of  bondage  which  was  so 
sadly  galling  to  their  fathers,  and  occasioned  their 
retreat  into  this  distant  land,  that  they  might  enjoy 
the  freedom  of  men  and  Christians."  This  was  fol- 
lowed by  a  controversy  with  Dr.  Chandler  of  Eliza- 


1711-85.]  CHARLES   CHAUNCY.  191 

bethtown,  N.  Y.,  which  closed,  as  far  as  Chauncy  was 
concerned,  with  a  treatise  entitled  "  A  Complete 
View  of  Episcopacy,"  published  in  1 77 1 ,  and  con- 
sidered one  of  his  most  powerful  productions.  He 
took  an  active  part  in  the  events  which  brought 
about  the  Revolution,  and  made  himself  very  ob- 
noxious to  the  Royalists  during  that  period.  He 
was  so  strongly  persuaded  of  the  justice  of  the 
American  cause  that  he  had  no  doubt  but  what, 
if  human  powers  were  insufficient,  heavenly  hosts 
would  come  down  to  help  us.  When  this  provoked 
a  smile  or  demurrer,  he  stoutly  maintained  his  full 
assurance  that  such  would  be  the  result. 

His  work  on  "Universal  Salvation  "  appeared  in 
1784.  Previous  intimations  of  the  current  of  his 
belief  were  manifested  in  a  sermon  headed  "  All  Na- 
tions Blessed  in  Christ,"  preached  in  1762  at  the 
ordination  of  Joseph  Bowman. 

With  the  appointment  of  John  Clarke  as  col- 
league, in  1778,  Chauncy  retired  somewhat  from 
pulpit  labors,  but  continued  to  preach  at  intervals 
to  the  end  of  his  life.  He  died  Feb.  10,  1787,  in 
the  sixtieth  year  of  his  ministry,  at  the  age  of 
eighty- two.1 

1  "On  Saturday  morning  departed  this  life  the  Reverend  Charles 
Chauncy,  D.  D.,  A.  A.  S.,  Senior  Pastor  of  the  First  Church  of  Christ  in  this 
town,  having  on  the  1st  clay  of  January  completed  the  82cl  year  of  his  age, 
and  on  the  25th  day  of  October,  the  59th  year  of  his  ministry.  He  was  for 
some  time  apprehensive  of  his  approaching  dissolution,  and  was  observed 
by  those  who  were  near  him  to  be  a  great  part  of  his  time  engaged  in 
devotional  exercises.  At  last  worn  out  with  age,  he  fell  asleep  in  Jesus,  in 
sure  and  certain  hope  of  a  resurrection,  and  a  glorious  life  at  the  second 


192  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

The  church  appointed  Mr.  Clarke  to  preach, 
and  the  Rev.  Peter  Thatcher  to  make  a  prayer 
at  his  funeral.  The  text  of  the  sermon  was 
from  Matt.  xxv.  21.  By  his  first  wife,  Elizabeth, 
daughter  of  Judge  Grove  Hirst,  and  granddaugh- 
ter of  the  elder  Judge  Sewall,  Chauncy  had  one 
son  and  two  daughters.  By  his  other  two  wives 
(Elizabeth,  married  in  1738,  and  Mary,  daughter 
of  David  Stoddard,  married  in  1760)  he  had  no 
children. 

As  a  preacher  and  writer  Chauncy  cultivated  a 
rough  and  seemingly  untutored  style,  as  most  forci- 
bly conveying  his  meaning.  He  labored  to  avoid 
all  arts  of  rhetoric,  beseeching  God  "  never  to  make 
him  an  orator."  "  One  of  his  acquaintances,  hearing 
this  report,  remarked  that  his  prayer  was  unequiv- 
ocally granted."  "  Yet,"  says  Emerson,1  "  I  have 
been  informed  by  one  of  his  hearers,  who  is  an  ex- 
cellent judge  of  sermons,  that  Dr.  Chauncy  was  by 
no  means  an  indifferent  speaker  ;  that  his  emphases 
were  always  laid  with  propriety,  often  with  happy 
effect ;  and  that  his  general  manner  was  that  of  a 
plain,  earnest  preacher,  solicitous  for  the  success  of 
his  labours."  He  had  so  slender  a  taste  for  poetry, 
that  he  is  said  to  have  wished  that  some  one  would 
translate  "  Paradise  Lost "  into  prose,  so  that  he 
might  understand  it. 

appearing  of  his  Lord  and  Master.  His  funeral  is  to  be  on  Thursday 
(Feb.  15),  precisely  at  half  past  two  o'clock,  p.m."  —  Massachusetts  Gazette, 
Feb.  13,  1787. 

1  History  of  First  Church,  184. 


\^h**t&<S       f^£4*AAsTl&U_^ 


1711-85.]  CHARLES    CHAUNCY.  193 

Dr.  N.  L.  Frothingham  has  written  the  following 
concerning  his  religious  views  :  — 

"  As  to  the  doctrine  of  the  Trinity,  though  the  subject 
had  not  risen  into  controversy  in  his  day,  I  have  always 
supposed  that  he  was  non-Nicene  on  that  point.  Such  a 
supposition  would  certainly  correspond  best  with  the  gen- 
eral complexion  of  his  religious  opinions.  He  was  always 
classed  prominently  among  those  who  were  called  '  liberal ' ; 
for  there  were  two  parties  then  as  now.  An  octogenarian 
parishioner  of  mine,  who  was  one  of  his  hearers,  tells  me 
that,  long  before  his  book  on  '  Universal  Salvation '  was 
published,  some  of  his  church  left  him  to  go  to  the  Old 
South." 

A  letter  from  Dr.  Howard,  of  Springfield,  to  Pres- 
ident Walker,  describes  his  personal  appearance  and 
characteristics  as  follows :  — 

"  He  was  little  of  stature,  of  a  slender,  feeble  body,  a 
very  powerful,  vigorous  mind,  and  strong  passions ;  and 
he  managed  them  all  exceedingly  well.  His  manners  were 
plain  and  downright,  —  dignified,  bold,  and  imposing.  In 
conversation  with  his  friends,  he  was  pleasant,  social,  and 
very  instructive." 

Of  his  personal  habits  the  same  writer  adds  :  — 

"  The  Doctor  was  remarkably  temperate  in  his  diet  and 
exercise.  At  twelve  o'clock  he  took  one  pinch  of  snuff, 
and  only  one  in  twenty-four  hours.  At  one  o'clock  he 
dined  on  one  dish  of  plain,  wholesome  food,  and  after  din- 
ner took  one  glass  of  wine  and  one  pipe  of  tobacco,  and 
only  one  in  twenty-four  hours.  And  he  was  equally  me- 
thodical in  his  exercise,  which  consisted  chiefly  or  wholly 
in  walking.  I  said,  '  Doctor,  you  live  by  rule.'  '  If  I  did 
not,  I  should  not  live  at  all.'  " 

13 


194  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

Many  stories  have  been  preserved  illustrating  his 
peculiar  habits  and  temperament. 

In  the  afternoon  of  the  day  on  which  his  wife  was 
to  be  buried,  the  religious  services  were  appointed 
to  commence  at  three  o'clock.  When  that  precise 
hour  arrived,  Chauncy  turned  to  his  colleague, 
Clarke,  who  was  to  conduct  the  exercises,  and  said, 
"  It  is  time  to  begin."  Clarke  said,  "  Will  it  not  be 
well  to  wait  a  little  while,  as  so  few  persons  are 
present  ?  "  Dr.  Chauncy  answered  in  a  very  de- 
cided tone,  "  Mr.  Clarke,  she  is  to  be  buried. 
Begin  !  " 

The  Doctor  was  accustomed  to  make  his  pastoral 
visits  (so  tradition  says)  in  an  ancient  chaise,  driven 
by  a  colored  servant  equally  ancient,  who  used  to 
amuse  himself  at  such  times,  when  his  master  in- 
dulged in  a  nap  or  in  profound  reflection,  by  driving 
from  one  side  of  the  street  to  the  other  and  snap- 
ping up  with  the  end  of  his  whip  any  persons  of  his 
own  shade  who  happened  to  be  passing  by  at  the 
time.  These  parish  calls,  although  short  and  far 
between,  were  generally  made  on  a  Monday  morn- 
ing, interrupting,  on  that  account,  in  most  families 
at  all  events  of  the  humbler  sort,  "  the  pressing  do- 
mestic engagements  peculiar  to  that  season."  They 
were  not  seldom  also  attended  with  more  or  less 
constraint,  arising,  it  might  be,  from  a  habit  of 
absent-mindedness,  which  sometimes  got  the  better 
of  him,  or  worse  still,  from  an  irritable  state  of  mind 
incident  to  a  press  of  work. 


1711-85.]  CHARLES    CHAUNCY.  195 

But  in  spite  of  outward  appearances  there  was  a 
large  supply  of  tender  feeling  wrapped  up  in  the 
inner  man.  Under  a  rough  exterior  Chauncy  cher- 
ished a  deep  regard  for  his  fellow-mortals.  His 
peculiarities  were  largely  the  results  of  close  study 
and  a  nervous  temperament.  "  He  was  really  a 
great  and  good  man,"  writes  one  who  was  decidedly 
opposed  to  him  in  doctrine  ;  "  a  man  of  profound 
learning  and  great  integrity,  of  sound  judgment 
and  quick  apprehension,  of  unaffected  piety  and 
most  extensive  benevolence.  His  own  errors  did 
not  appear  to  do  him  any  harm,  but  rather  increased 
his  love  to  God  and  man."  He  stands  out  in  all 
respects  as.  the  foremost  figure  among  his  brethren. 

Dr.  John  Eliot,  who  early  in  life  was  contempo- 
rary with  Dr.  Chauncy,  speaks  of  him  as  "  one  of 
the  greatest  divines  in  New  England  ;  no  one,  ex- 
cept President  Edwards  and  the  late  Dr.  Mayhew, 
has  been  so  much  known  am  on  2:  the  literati  of 
Europe,  or  printed  more  books  upon  theological  sub- 
jects. He  took  great  delight  in  studying  the  Scrip- 
tures. ...  His  favourite  authors  were  Tillotson,  of 
the  Episcopal  Church,  and  Baxter,  among  the 
Puritans." 

Another  writer  says :  "  Doctor  Chauncy  received 
the  Gospel  in  its  simplicity,  after  a  long  and  severe 
study  of  the  sacred  Scriptures  and  the  teachings  of 
the  early  fathers  ;  and  as  he  believed  the  truths  of 
Christianity  were  designed  for  the  benefit  of  the 
people  in  common,  and  even  people  of  the  weakest 


I96  FIRST   CHURCH    IN    BOSTON.  [1711-85. 

capacities,  so  he  constantly  endeavored  to  express 
himself  in  such  a  manner  as  to  be  easily  understood." 
"  Such  was  his  love  of  the  truth  whenever  he  dis- 
covered it,  and  such  the  honest  independence  of 
mind  which  he  possessed  to  a  great  degree,  that  he 
frequently  advanced  sentiments  which  did  not  com- 
port with  generally  received  opinions  ;  he  was  there- 
fore subjected  to  those  temporary  inconveniences 
which  always  attend  on  such  as  cannot  fall  in  with 
all  the  common  opinions.  He  placed  the  firmest 
confidence  on  the  grace  of  the  Gospel,  and  enter- 
tained the  highest  expectations  from  the  mediatorial 
undertaking  of  Jesus  Christ."  * 

The  successor  of  Dr.  Chauncy,  now  in  office  (Dr. 
Rufus  Ellis),  writes  as  follows  of  his  religious  opin- 
ions and  practice  :  — 

"  It  has  been  the  impression  of  some  that  Dr.  Chauncy 
had  not  the  courage  of  his  convictions.  We  believe  that 
there  is  no  adequate  ground  for  any  such  judgment.  Like 
every  one  who  begins  to  rejoice  in  the  light  of  a  new  day, 
he  was  eager  that  the  sun,  which  was  to  be  brightness  and 
blessedness  to  him,  should  not  strike  his  fellows  blind. 
Following  his  wise  and  merciful  Master,  he  was  engaged 
rather  to  fulfil  than  to  destroy.  It  was  quite  right  for  him 
not  to  think  aloud,  and  not  to  declare  his  mind — as  upon 
the  crave  matter  of  universal  salvation  —  until  he  had  a 
mind  to  declare.  The  reader  of  his  book  upon  this  sub- 
ject, if  there  can  be  any  such  person  in  our  day,  will  be 
delighted  to  find  how  manfully,  as  well  as  tenderly,  he  has 
opened  and  argued  his  theme,  and  how  steady  is  his  ap- 
peal to  Scripture,  whilst  at  the  same  time   he   recognizes 

1  Massachusetts  Gazette,  Feb.  13,  1787. 


1711-S5]  CHARLES    CHAUNGY.  1 97 

most  earnestly  the  absoluteness  of  the  moral  sense.  He  is 
much  broader  in  his  handling  of  this  high  argument  for 
our  larger  hope  in  God  than  many  modern  writers,  because 
in  mercy  he  remembers  truth  and  justice  and  the  inevitable 
retributions  which  they  constantly  disregard  and  practi- 
cally make  light  of.  He  has  left  little  to  be  added  t.o  the 
Scripture  argument.  He  is  free  from  mere  sentimentalism. 
He  does  not  explain  away  the  terrible  and  yet  kindly  warn- 
ings of  Jesus,  or  deny  that  only  a  few  are  saved  from  great 
sinfulness  and  great  consequent  suffering,  because  he  sees 
that  in  the  end  good,  which  is  infinite,  shall  overcome  evil, 
which  is  finite,  and  light,  which  is  a  reality,  prevail  over 
darkness,  which  is  a  nonentity.  Very  noteworthy  for  that 
time  is  his  declaration  that  the  worst  foes  of  the  Gospel 
are  they  who,  undertaking  to  expound  it,  can  make  noth- 
ing out  of  the  blessed  Book  which  is  not  beneath  reason 
and  repugnant  to  humanity;  and  very  hearty  is  his  ur- 
gency that  they  shall  not  turn  the  best,  if  not  the  only, 
light  man  has  into  darkness.  He  still  struggles  more  or 
less  blindly  with  the  letter  of  Scripture,  but  it  is  in  the 
strength  and  confidence  of  the  Spirit  which  breathes  upon 
the  Word  and  brings  its  truths  to  light,  and  searcheth  all 
things,  even  the  deep  things  of  God.  He  is  sure  that  what 
is  true  must  be  safe  and  good  to  know.  You  feel,  in  read- 
ing his  pages,  especially  when  he  is  giving  the  objector  the 
opportunity  of  the  fairest  and  fullest  statement,  that  you 
are  dealing  with  a  reason  and  a  conscience,  and  a  singu- 
larly pure  humanity,  —  a  man  more  than  abreast  of  his 
times,  and  yet  too  wise  to  be  only  the  author  of  confusion. 
Professor  Andrews  Norton  never  bestowed  any  commen- 
dation upon  a  single  soul  of  man  who  did  not  richly  merit 
it,  and  that  according  to  a  very  high  standard.  It  is  inter- 
esting then  to  read  what  he  has  written  of  Chauncy's  book 
upon  '  Episcopacy,'  as  '  the  work  of  an  able  and  learned 
theologian,  still  of  value'  [1837]  ;  'and  that  to  a  scholar 
it  is  striking  and  almost  affecting  that  such  a  book  should 


198  FIRST   CHURCH    IN    BOSTON.  [171 1-85. 

have  been  produced  at  a  time  when,  in  our  young  country, 
there  was  a  want  of  types  and  skill  to  print  the  Greek 
citations  in  Greek  letters.'  " 

The  year  1727  is  memorable  for  the  great  earth- 
quake, "  which  took  place  October  29,  shaking  the 
whole  country  north  of  the  Delaware  River."  "  It 
was  on  the  night  of  the  Sabbath,  a  calm  and  serene 
evening.  '  About  forty  minutes  past  ten  o'clock,' 
says  Mr.  Prince,  pastor  of  the  Old  South  Church, 
4  was  heard  a  loud,  hollow  noise,  like  the  roaring  of 
a  great  chimney  on  fire,  but  inconceivably  more 
fierce  and  terrible.  In  about  half  a  minute  the 
earth  beo;an  to  heave  and  tremble.  The  shock,  in- 
creasing,  rose  to  the  height  in  about  a  minute  more, 
when  the  movables,  —  doors,  windows,  walls,  —  espe- 
cially in  the  upper  chambers,  made  a  very  fearful 
clattering,  and  the  houses  rocked  and  crackled  as 
if  they  were  all  dissolving  and  falling  to  pieces. 
The  people,  asleep,  were  awakened  with  the  great- 
est astonishment ;  many  others,  affrighted,  ran  into 
the  streets.  But  the  shaking  quickly  abated,  and 
in  another  half-minute  entirely  ceased.' '  In  the 
morning  a  large  assembly  gathered  at  the  North 
Church  ;  and  in  the  evening  the  First  and  South 
Churches  were  filled  with  attentive  audiences.  The 
record  of  First  Church  shows  an  increase  of  seven 
members  on  December  24,  and  six  on  December 
31,  following  this  event. 

From  March  9,  1728-29,  to  April  19,  1730,  whilst 
their  new  meeting-house  was  building,  South  Church 


171 1-85-]  CHARLES    CHAUNCY.  1 99 

Society  worshipped  in  the  Old  Brick  on  Sundays 
"  after  our  exercises  were  over." 

In  1728-29,  at  a  meeting  of  the  church,  it  was 
suggested  that  in  future  the  congregation  be  con- 
sulted in  monetary  affairs,  such  as  the  support  of 
the  ministry.  The  proposition,  when  first  made, 
met  with  much  favor  ;  but  for  some  unknown  rea- 
son the  privilege  was  not  definitely  accorded  until 
Nov.  17,  1730. 

As  appears  by  the  signatures  appended  to  the 
records  at  this  period,  the  elder  minister  usually 
presided  at  church  meetings,  except  when  motives 
of  propriety  compelled  him  to  retire. 

On  May  18,  1730,  it  was  voted  that  reading  of 
the  Scriptures,  instead  of  the  old  Puritan  form  of 
expounding  them,  be  hereafter  discretionary  with 
the  ministers  ;  but  "  the  mind  of  the  church  is  that 
larger  portions  should  be  publickly  read  than  has 
been  usual."  * 

On  June  12,  1732,  the  hour  of  afternoon  service 
was  changed  from  "2  to  3  o'clock  for  four  or  five 
months  in  the  spring  and  summer,"  by  this  church 
and  those  in  the  "southern  part  of  the  town." 

In  1734  an  ecclesiastical  council  was  held  at  Sa- 
lem to  consider  and  pass  upon  the  disturbances  in 
the  First  Church  there.  First  Church  in  Boston 
was  not  represented  at  the  council,  and  partly  on 
that  account  declined  to  express  an  opinion  when 
afterwards  called  upon.     There   are    numerous  in- 

1  Church  Records,  127. 


200  FIRST    CHURCH    IN    BOSTON.  [1711-S5. 

stances  of  this  kind,  as  the  record  shows,  where  the 
church  was  invited  to  send  delegates  to  attend  coun- 
cils called  to  settle  church  divisions.  They  seem 
to  indicate  a  feeling  of  restlessness  under  the  old 
rules  and  restraints  governing  church  conduct  and 
worship. 

On  Friday,  Aug.  20,  1736,  the  church  extended 
the  right  of  baptism  to  conform  with  the  practice 
of  the  other  churches  in  New  England  ;  in  other 
words,  they  ratified  the  Half  Way  Covenant.1 

At  a  church  meeting,  Feb.  13,  1738-39,  a  motion 
to  fill  the  vacancy  in  the  office  of  ruling  elder  occa- 
sioned so  much  discussion,  —  "  both  parties  declar- 
ing their  opinion  against  the  divine  institution  of 
the  office,  —  that  the  matter  was  dropped  for  the 
present." 

The  first  meeting  of  the  church  and  congrega- 
tion, controlled  by  a  moderator,  was  held  Sept.  10, 
1739,  when  Colonel  Adam  Winthrop  was  chosen  to 
preside.  The  pastor  had  hitherto  supplied  that 
office. 

The  connection  between  Church  and  State  was 
not  yet  severed.  In  the  same  year,  at  the  sugges- 
tion of  the  General  Court,  the  church  voted  to  con- 
tribute to  maintain  a  lawsuit  "  about  ministerial 
lands  in  South  Kingston,  to  be  brought  before  his 

1  The  allowance  of  baptism  to  a  child  five  or  six  years  old,  presented  by 
its  grandmother,  one  of  whose  parents  was  dead,  and  the  other  absent  in  a 
foreign  country,  which  the  church  granted  by  a  vote  of  June  23,  1723,  indi- 
cates that  the  practice  had  not  always  conformed  to  the  old  rule.  Church 
Records,  193. 


1711-85.]  CHARLES    CHAUNCY.  201 

Majesty  in  Council."1  In  1742  a  committee  was 
appointed  to  consider  an  enlargement  of  the  vote  of 
Nov.  17,  1730,  allowing  the  congregation  to  meet 
the  church  in  the  transaction  of  temporal  affairs,  to 
include  all  matters  "  of  common  concern  to  the 
whole  society."  The  amendment  was  effected  July 
12,  1743,  with  the  requirement  that  those  of  the 
congregation  who  wished  to  vote  on  such  matters 
should  be  "  only  such  Male  Persons  as  give  their 
Constant  Attendance  on  divine  worship,  and  con- 
tribute to  the  support  of  the  ministry." 

It  was  the  custom  at  this  time  "  to  hold  the  seats 
and  pews  for  the  most  part  in  common,"  making  a 
new  appraisal  every  year,  which  required  each  pew 
to  give  a  certain  amount  weekly  "  towards  the  sup- 
port of  the  ministry,  and  other  necessary  charges." 
The  method  of  disposing  of  the  pews  was  through 
a  committee  of  seaters,2  chosen  "  every  few  years," 
and  like  the  present  Standing  Committee,3  com- 
posed of  some  of  the  most  influential  members  of 
the  society. 

Pulpit  exchanges  were  not  so  frequently  indulged 
in  at  this  period  as  in  later  times.  The  first  time 
the  suggestion  was  made  it  seemed  so  unusual  that 


1  Church  Records,  150  et  seq. 

2  "  1691.  Voted  by  the  Church  att  a  meeting,  Novembr  24,  at  my  house, 
yl  Brother  Sampson  Stoddard,  brother  Browne  &  brother  Parsons  Doe  or- 
der persons  In  Seating  ym  in  the  meeting-house." — Church  Records,  53. 
Emerson  says :  "  This,  I  believe,  is  still  the  practice  in  most  of  the  religious 
societies  on  Connecticut  River."  —  History  of  First  Church,  178. 

3  The  term  "  Standing  Committee  of  the  Church  and  Congregation"  is 
first  applied  July  10,  1744. 


202  FIRST   CHURCH    IN    BOSTON.  [1711-85. 

the  church  thought  best  to  pass  a  vote  in  order  to 
sanction  its  propriety. 

In  1740  George  Whitefield  first  visited  Boston. 
On  Sunday  afternoon,  Sept.  21,  1740,  the  famous 
revivalist  preached  his  first  sermon  in  "  Mr.  Foxcroft's 
meeting-house,"  and  on  Thursday,  September  25,  de- 
livered the  lecture.  The  influence  of  his  preaching 
was  marvellous.  The  size  of  his  audiences,  and 
the  striking  effects  which  he  wrought  upon  them, 
sufficiently  attest  the  power  of  his  eloquence.  At 
times  the  meeting-houses  could  not  contain  the  vast 
numbers  which  flocked  to  hear  him,  so  that  he  was 
forced  to  preach  in  the  open  air.  "  The  converts  of 
the  '  Great  Awakening,'  in  which  he  was  so  promi- 
nent, were  numbered  by  tens  of  thousands.  If  our 
figures  were  precise,  they  would  but  slightly  express 
the  influence  of  this  wonderful  movement.  The 
thoughts  of  all  the  people  were  stirred  for  good  or 
ill,  and  an  abiding  impression  was  made  upon  the 
minds  and  hearts  of  the  communities  which  knew 
its  presence  and  its  power.  It  stands  as  a  marked 
feature  in  the  history  of  the  times." 

.  Opinions  were  divided  as  to  the  benefits  to  be 
derived  from  such  preaching.  Of  the  two  ministers 
of  First  Church,  the  elder  (Foxcroft)  wrote  what  he 
called  an  "  Apology  "  for  Whitefield,  which  does  not 
disclose  any  particular  bias  in  his  favor,  but  insists 
that  he  is  entitled  to  a  hearing.  Chauncy,  on  the 
other  hand,  was  opposed  to  allowing  him  even  this 
privilege,  on  the  ground  that  he  unduly  excited  his 


1711-85.]  CHARLES    CHAUNCY.  203 

hearers  and  disturbed  the  order  of  the  churches. 
The  two  associates  differed  very  pleasantly  on  this 
subject,  no  suggestion  of  the  slightest  approach  to 
a  quarrel  over  it  appearing  from  any  source.  The 
wide  divergence  of  opinion  between  two  such  com- 
petent  critics  shows  how  difficult  it  is  to  form  a  fair 
estimate  of  the  effects  which  revivals  have  upon  the 
community.  So  many  qualifications  enter  into  the 
calculation  that  it  is  hard  to  say,  in  any  particular 
instance,  whether  the  result  shows  a  preponderance 
of  good  or  of  evil. 

But  if  carefully  weighed  and  considered,  the  visits 
of  Whitefield  will  be  found  to  have  left  behind 
good  rather  than  bad  influences.  Germs  of  reli- 
gion were  quickened  which,  in  spite  of  undue  ex- 
citement, worked  in  the  minds  and  hearts  of  the 
less  emotional  and  better  educated  classes,  and  ex- 
panded into  larger  growths.  His  preaching,  in  other 
words,  served  to  modify  the  harsh  doctrines  of  the 
old  school,  and  suggest  more  liberal  ones  in  their 
place  ;  to  quicken  that  steady  growth  from  the  too 
conservative  to  the  more  liberal,  and  hence,  when 
properly  restrained,  more  progressive  forms  of 
religion. 

For  the  next  ten  years  or  more,  the  church  is 
chiefly  concerned  with  matters  of  business.  The 
state  of  the  currency,  which  largely  consisted  of 
province  bills,  made  it  extremely  difficult,  if  not 
impossible,  to  settle  upon  any  fixed  sum  for  the 
support   of    the   ministry.     In   consequence   of    this 


204  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

uncertainty  the  pastors  had  been  compelled  a  short 
time  before  to  address  a  severe  letter  to  the  church, 
asking  them  to  "  pitch  upon  some  method  "  for  the 
proper  supply  of  themselves  and  families  with  the 
necessaries  of  life.  The  church,  after  hearing  the 
letter  read,  appointed  a  committee  to  consider  the 
matter,  and  their  report  in  favor  of  a  larger  supply 
for  that  purpose  was  fully  adopted  at  a  subsequent 
meeting. 

The  rule  requiring  a  person  to  make  a  "  relation  " 
before  qualification  to  become  a  church  member 
could  be  granted,  was  modified  at  this  time  (Lord's 
day,  Febry  15,  1756),  so  as  to  allow  the  applicant 
to  exhibit  a  "Confession  of  faith."     "Accordingly, 

Cap1  G [Jeremy  Green],  the  first  male  admitted 

since  the  Alteration,  exhibited  a  Confession  of  his 
Faith." 

The  first  attempt  to  form  a  choir  was  made  at  an 
annual  meeting  of  the  church  on  Tuesday,  July  11, 
1758.  "It  being  suggested  that  a  number  of  the 
Brethren,  who  were  skilful  singers,  sitting  together 
in  some  convenient  place,  would  greatly  tend  to  rec- 
tify our  singing  on  the  Lord's  day,  and  render  that 
part  of  Divine  Worship  more  agreeable,  it  was 
Voted  that  the  Committee  appoint  the  Persons  and 
Place." 

The  practice  of  "  lineing  out "  the  psalms  (reading 
them  out  line  after  line,  or  two  lines  together,  before 
singing,  for  the  benefit  of  those  without  books,  or 
the  ability  to  read,  as  the  case  might  be)  prevailed 


1711-S5.]  CHARLES    CHAUNCY.  205 

in  some  parts  of  New  England  even  after  the  Revo- 
lution. But  about  the  year  1720  singing  societies 
began  to  be  formed  ;  and  out  of  these  the  modern 
system  obtained  a  foothold  in  many  quarters.  The 
new  method  met  with  decided  opposition  in  country 
parishes,  but  in  the  larger  towns,  and  in  Boston 
especially,  was  carried  out  with  little  trouble. 

First  Church  seems  to  have  been  one  of  the  first 
to  offer  encouragement  to  the  new  practice.  "  On 
July  14,  1 76 1,  it  was  further  voted  that  the  'large 
committee '  be  desired  to  think  of  some  method  to 
encourage  and  revive  the  Spirit  of  Singing  in  this 
Church." 

"  Aug.  2d,  Voted,  that  a  number  of  the  best  Sing- 
ers among  us  be  desired  to  sit  together  in  some 
convenient  place  in  the  Meeting  House ;  that  read- 
ing of  the  Psalms  on  the  Sabbath  day  be  omitted  ; 
and  that  a  committee  be  appointed  to  confer  with 
the  pastor  as  to  the  introduction  of  a  new  version 
of  the  psalms." 

On  "  Aug.  9,  1 76 1,  it  was  voted  to  introduce  the 
version  of  the  psalms  called  Tate  and  Brady,  with 
such  supplement  of  Dr.  Watts'  hymns  as  our  pastors 
shall  think  proper." 

For  nine  years  after  the  death  of  Foxcroft,  Dr. 
Chauncy  remained  without  a  colleague.  During 
that  period,  partly  covered  by  the  siege  of  Boston, 
the  record  is  very  meagre. 

The  number  of  admissions  during  the  forty-two 
years    ending    with     1769    was    one    hundred    and 


206  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

eighty-one,  fifty-three  of  whom  were  males,  and  one 
hundred  and  twenty-eight  females.  In  the  same 
time  one  thousand  and  forty-nine  children  were 
baptized,  five  hundred  and  forty-four  of  whom  were 
males,  and  five  hundred  and  five  were  females.1 

In  1772  Brattle  Street  Society  attended  services 
in  the  Old  Brick,  while  they  pulled  down  their  old 
meeting-house  and  rebuilt  on  the  same  spot.  The 
invitation  was  accepted  May  4,  1772,  and  a  vote 
of  thanks  returned  July  13,  1773.  From  July  12, 
1774,  to  July  14,  1776,  the  record  affords  no 
entries.  On  Aug.  13,  1776,  at  a  meeting  of  the 
church  and  congregation  it  was  "  voted  that  all  the 
Leaden  weights  of  the  Windows  of  this  Church  be 
delivered  to  the  Commissary  of  this  Collony,  upon 
Condition  Iron  Weights  be  placed  in  their  stead  & 
the  difference  paid  in  Cash."  This  is  the  only  ref- 
erence to  civil  affairs  at  this  period  which  the  church 
record  furnishes.  Dr.  Chauncy  was  obliged  to  leave 
Boston  during  the  siege.  Thursday  Lecture,  which 
had  been  suspended  during  that  interval,  was,  on  the 
departure  of  the  British  troops  from  Boston,  at 
once  resumed.  On  Thursday,  March  28,  1776,  the 
Gazette  said  :  — 

"  We  hear  that  on  the  last  Lord's  day  the  Rev.  Mr. 
Bridge,  of  Chelmsford,  preached  a  most  animating  dis- 
course from  those  words  in  the  2d  of  Kings  vii.  7  :  'Where- 
fore they  arose  and  fled  in  the  twilight,  and  left  their 
tents,  and  their  horses,  and  their  asses,  even  the  camp  as 

1  Emerson's  History  of  First  Church,  180. 


1711-85]  CHARLES    CHAUNCY.  207 

it  was,  and  fled  for  their  life.'  This  passage  of  Scripture 
is  a  good  description  of  the  late  flight  of  our  ministerial 
enemies,  for  they  left  their  tents,  and  their  horses,  and  a 
number  of  tories  for  asses." 

The  succeeding  paper  (April  4)  says:  — 

"  Thursday  last  the  lecture,1  which  was  established  and 
has  been  observed  from  the  first  settlement  of  Boston  with- 
out interruption  until  within  these  few  months  past,  was 
opened  by  the  Rev.  Dr.  Eliot.  His  Excellency,  General 
Washington,  the  other  General  officers,  and  their  suites, 
having  been  previously  invited,  met  in  the  Council  Cham- 
ber, from  whence,  preceded  by  the  sheriff  with  his  wand, 
attended  by  the  members  of  the  Council  who  had  had  the 
small-pox,  the  Committee  of  the  House  of  Representa- 
tives, the  Selectmen,  the  Clergy,  and  many  other  gentle- 
men, they  repar'd  to  the  Old  Brick  Meeting  House,  where 
an  excellent  and  well  adapted  discourse  was  delivered  from 
the  33d  chap.  Isaiah,  20  verses. 

"  After  Divine  service  was  ended,  his  Excellency,  at- 
tended and  accompanied  as  before,  returned  to  the  Coun- 
cil Chamber,  from  whence  they  proceeded  to  the  Bunch 
of  Grapes  Tavern,  where  an  elegant  dinner  was  provided 
at  the  public  expense ;  after  which  many  proper  and  very 
pertinent  toasts  were  drank.  Joy  and  gratitude  sat  on 
every  countenance  and  smiled  in  every  eye.  The  whole 
was  conducted  and  concluded  to  the  satisfaction  of  all." 

On  January  19,  1778,  the  church  unanimously 
chose  John  Clarke  to  be  their  pastor;  and  on  Jan- 

1  The  importance  which  once  attached  to  the  Thursday  Lecture,  when 
the  pupils  of  the  public  schools  were  dismissed,  and  people  generally  sus- 
pended business,  in  order  to  attend  the  observance  in  the  old  church,  might 
easily  form  the  subject  of  a  separate  chapter.  Dr.  Frothingham  gives  a 
charming  sketch  of  the  time-honored  institution  in  his  "Shade  of  the  Past  " 
•{infra,  301).  See  also  "Discourse  delivered  on  Occasion  of  resuming  the 
Thursday  Lecture,  Dec.  14,  1843,"  by  Rev-  R«  C.  Waterston. 


208  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

uary  25  the  congregation  unanimously  approved 
the  choice.  Dr.  Chauncy,  who  had  just  passed  the 
fiftieth  year  of  his  ministry,  and  was  now  old  and 
feeble,  continued  in  office  as  long  as  he  lived. 

On  "  July  8,  1778,  Mr  John  Clark,  agreeably  to  a 
vote  of  this  Church,  was  ordained  Colleage  Pastor 
wtb  Dr.  Chauncy,  by  the  laying  on  of  the  hands  of  a 
number  of  the  Pastors  from  other  Churches,  deputed 
to  this  work  by  the  venerable  Council  convened 
upon  this  occasion  at  the  call  of  this  church. 

"  Charles  Chauncy,  Pastor!" 

LIFE    OF    CLARKE. 

John  Clarke,  son  of  John  and  Sarah  Clarke,  was 
born  at  Portsmouth,  N.  H.,  April  13,  1755.  His 
mother  was  a  daughter  of  Deacon  Timothy  Picker- 
ing, and  sister *of  Colonel  Timothy  Pickering. 

After  a  long  residence  at  Portsmouth  the  family 
removed  to  Salem,  where  his  father,  who  was  by  oc- 
cupation a  sea-captain,  received  an  appointment  as 
clerk  in  a  public  office.  The  son  was  remarkable 
at  an  early  age  for  good  behavior  and  scholarly 
tastes.  He  entered  the  Boston  Public  Latin  School 
with  the  class  of  1761,  which  included,  among  others, 
Thomas  Aston  Coffin,  Bart,  and  William  Eustis, 
the  well-known  governor  of  Massachusetts.  He 
went  to  Harvard  at  the  age  of  fifteen,  graduating  in 
the  class  of  1774.  During  his  college  course  he 
gained  the  good  esteem  which  belongs  to  well- 
ordered  conduct  and  superior  scholarship.    His  tutor, 


1711-85.]  JOHN    CLARKE.  209 

Mr.  Willard,  afterwards  president,  said  of  him,  that 
"  perhaps  there  never  was  a  student  who  passed 
through  the  University  and  went  into  the  world  with 
a  fairer  reputation,  and  few  with  more  solid  and 
useful  acquirements."  He  received  the  degree  of 
M.  A.  (in  course)  in  1777.  After  graduating  he 
taught  a  few  pupils,  but  devoted  his  leisure  hours  to 
the  study  of  divinity.  He  early  acquired  a  good 
reputation  as  a  preacher,  and  had  not  long  to  wait 
before  the  First  Church  in  Boston  gave  him  a  call 
to  become  the  colleague  of  Dr.  Chauncy.  That  ven- 
erable preacher  welcomed  him  with  great  kindness, 
and  they  continued  together  in  friendly  association 
until  the  death  of  the  former.  Clarke  then  remained 
sole  pastor  until  his  labors  also  were  ended. 

Like  several  of  his  predecessors,  Clarke  died  of 
apoplexy.  As  he  was  preaching  in  his  own  pulpit 
on  the  afternoon  of  Sunday,  April  1,  1798,  he  was 
attacked  by  this  malady  and  fell  backward.  He  re- 
vived a  little,  but  could  only  say  "  my  friends,"  when 
he  sunk  again.  He  was  then  conveyed  to  his  own 
house,  soon  became  insensible,  and  expired  at  three 
o'clock  the  next  morning  (April  2),  at  the  age  of 
forty-two,  and  in  the  twenty-first  year  of  his  minis- 
try. Dr.  Thacher  preached  his  funeral  sermon,  Fri- 
day, April  6,1  from  2  Sam.  i.  26.     President  Willard 

1  "  The  Committee  of  the  First  Church  in  Boston  request  the  several  soci- 
eties of  which  the  late  Mr.  Clark  was  a  member,  and  also  his  friends  and 
connections  in  general,  to  attend  his  funeral  on  Friday  next.  The  procession 
will  move  from  his  late  dwelling-house,  in  Summer  Street,  precisely  at  three 
o'clock,  P.  m." —  Columbian  Ccn/iuel,  Wednesday,  April  4,  1798. 


2IO  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

also  delivered  a  memorial  discourse  before  his  late 
congregation  the  following  Sunday,  in  which  he  pays 
a  glowing  tribute  to  his  friend.  Two  octavo  volumes 
of  Clarke's  sermons  were  published  after  his  death.1 
His  degree  of  D.  D.  was  conferred  by  Edinburgh 
University.  His  chief  work  was  an  "Answer  to 
the  Question,  'Why  are  you  a  Christian?'  It  went 
through  several  editions,  both  here  and  in  England. 
Another  little  book  entitled  "  Letters  to  a  Student 
at  the  University  of  Cambridge"  (understood  to  be 
his  cousin,  Hon.  John  Pickering)  would  be  of  ex- 
cellent service  even  to  the  present  undergraduate. 
Besides  these  there  were  published,  during  his  life- 
time, three  funeral  sermons,  the  last  on  his  col- 
league, Chauncy,  and  a  discourse  before  the  Humane 
Society  of  Massachusetts. 

Dr.  Clarke  was  in  some  respects  just  the  opposite 
of  his  aged  colleague.  His  style  of  composition  and 
manner  of  delivery  were  more  elaborate  than  those 
of  Dr.  Chauncy.  He  cultivated  the  fine  arts  to  a 
greater  degree  than  his  associate  (though  not  to  the 
neglect  of  his  profession),  and  was  a  member  of  the 

1  Jeremy  Belknap  delivered  a  sermon  at  Thursday  Lecture  which  Dr.  John 
Pierce  says  was  "  doubtless  suggested  by  the  then  recent  death  of  his  be- 
loved friend,  the  Rev.  Dr.  John  Clarke,"  and  is  copied  into  his  Memoirs. 
He  adds,  "  my  impressions  on  hearing  which  I  shall  retain  while  memory 
lasts."  —  Letter  from  John  Pierce  to  Miss  Belknap,  dated  Brookline,  20th 
March,  1845.     MS.  in  Hist.  Soc.  Coll. 

For  notice  of  Clarke's  death,  see  letter  from  the  Rev.  Samuel  Miller,  D.  D., 
of  New  York,  to  the  Rev.  Dr.  John  Eliot,  dated  New  York,  April  10,  1798. 
He  says  :  "  I  was  sorry  to  hear  this  clay  of  Dr.  Clarke's  death.  Alas  !  how  fleet- 
ing is  life!  you  have  sustained  a  heavy  loss.  I  have  valued  few  men  more 
upon  a  short  acquaintance  than  him."     Hist.  Soc.  Coll.  MS.  C.  41,  F. 


1711-85.]  JOHN    CLARKE.  211 

chief  literary  and  religious  societies  in  the  Boston  of 
his  day.  He  was  one  of  the  founders  and  a  coun- 
sellor of  the  American  Academy  of  Arts  and  Sci- 
ences, a  member  of  the  Massachusetts  Historical 
Society,  a  trustee  of  the  Humane  Society,  and  one 
of  the  original  projectors  of  the  Boston  Library. 
He  prepared  his  sermons  with  great  care,  never 
writing  more  than  one  a  week,  and  generally  fin- 
ishing that  before  Thursday  Lecture.  On  this 
account  his  discourses  sometimes  lacked  that  brill- 
iancy of  effect  which  is  more  apt  to  accompany 
less  labored  productions.  His  manner  of  speaking 
was  plaintive  and  pathetic,  and  well  adapted  to  fu- 
neral occasions.  His  public  prayers  were  prepared 
and  memorized  with  great  care.  As  a  pastor  his 
visits  were  frequent  and  most  delightful,  though  of 
short  duration.  Instead  of  a  general  scattering  on 
the  part  of  the  younger  members  of  the  household 
when  they  saw  him  coming,  —  as  was  too  often  the 
case  in  those  days  when  the  minister  was  making 
his  parish  calls,  —  the  whole  family  was  always 
glad  to  be  present  and  listen  to  his  cheery  con- 
versation. 

In  his  religious  view's  Dr.  Clarke  was  understood 
to  be  an  Arian ;  but,  like  so  many  other  liberal  min- 
isters of  that  period,  he  rather  rested  in  the  "  nega- 
tive conviction  that  the  doctrine  of  the  Trinity  is  not 
a  Scripture  doctrine,  than  in  any  positive  view  of  the 
subject."  In  the  early  part  of  his  ministry  he  inclined 
to  the  doctrine  of  final  restoration  as  laid  down  by 


2  12  FIRST   CHURCH    IN    BOSTON.  [171 1-85. 

Dr.  Chauncy,  but  in  the  latter  part  preserved  strict 
silence  on  that  subject.  On  one  occasion  (so  Clarke 
himself  relates)  a  stern  old  Calvinist,  who  had  been 
listening  to  his  preaching,  went  out  of  the  church  in 
disgust,  saying :  "  Beans  in  a  bladder ;  no  food  to- 
day for  poor,  perishing  souls."  His  favorite  author 
was  John  Taylor,  of  Norwich.  To  illustrate  the 
difference  between  his  temperament  and  that  of 
Dr.  Chauncy,  the  following  story  is  told.  It  was  the 
custom  in  that  day  for  the  Boston  ministers  to 
preach  in  regular  turns  on  Sunday  evenings  to  the 
poor  people  in  the  workhouse.  The  inmates  of 
that  institution,  both%  male  and  female,  were  sen- 
tenced to  imprisonment  and  labor,  according  to  the 
nature  of  their  offences,  and  in  extreme  cases  to  the 
penalties  of  the  whipping-post.  Mr.  Clarke,  when 
called  upon  to  preach,  "  in  the  very  fulness  of  his 
gentleness  and  courtesy,  addressing  himself  chiefly 
to  the  frailer  portion  of  his  hearers,  exhibited  for 
his  text  and  their  instruction  a  part  of  Solomon's 
description  of  a  virtuous  woman,  industriously  at 
work  with  her  maidens,  and  presiding  gracefully 
over  her  household :  '  She  layeth  her  hands  to  the 
spindle,  and  her  hands  hold  the  distaff,'  Proverbs 
xxxi.  19.  When  Dr.  Chauncy  came,  —  fixing  his  re- 
gards chiefly  upon  the  male  portion  of  his  audience, 
and  not  suffering  from  any  excess  of  sympathy  with 
the  other,  —  he  preached  from  the  words  of  the 
Apostle  to  the  Thessalonians:  4If  any  will  not  work, 
neither  shall  he  eat.' " 


mm  ggpagep  ^^*ss?£2^^ 


f^J^*****^^ 


v 


1711-85.]  JOHN    CLARKE.  21 3 

In  personal  appearance  Dr.  Clarke  is  described  as 
"a  little  above  the  middle  height ;  about  five  feet  nine 
to  ten  inches.  He  was  rather  strongly  built,  and  was 
somewhat  inclined  to  corpulency,  but  only  enough  so 
to  round  off  handsomely  the  person.  His  complexion 
was  sallow,  but  not  indicative  of  ill  health.  His  face 
was  rather  long ;  his  forehead  of  middling  height 
and  broad ;  his  eyes  dark  grey,  and  animated  in 
conversation ;  his  cheek  bones  rather  prominent ; 
his  nose  somewhat  long,  but  straight  and  hand- 
somely formed ;  his  mouth  rather  wide,  and  his  lips 
thick,  but  his  teeth  good,  and  his  chin  strong  and 
well  formed.  The  general  aspect  of  his  counte- 
nance was  calm  and  placid,  but  it  was  often  lighted 
up,  especially  when  he  was  conversing  with  young 
people,  with  uncommon  vivacity."  In  social  accom- 
plishments he  was  facile princeps  among  the  clergy- 
men of  Boston.  His  melodious  voice  and  sweet 
and  pleasant  manners  were  in  marked  contrast  to 
the  set  and  formal  ways  of  some  of  his  elder  breth- 
ren in  the  ministry.  His  youth,  too,  was  by  no 
means  a  drawback  to  his  other  accomplishments. 
In  short,  without  any  sacrifice  of  honesty  on  his 
part,  he  found  a  place  in  the  hearts  of  all  classes 
and  all  ages  by  his  courteous  demeanor,  and  by  -the 
gentle  and  loving  influences  which  always  accompa- 
nied his  presence. 

Dr.  Clarke  married  Esther,  daughter  of  Timothy 
Orne,  of  Salem.  She  lived  to  be  over  ninety,  but 
for   the    latter  part  of  her  life   entirely   broken   in 


214  FIRST    CHURCH    IN    BOSTON.  [1711-85. 

mind.  They  had  four  children,  —  two  sons  and  two 
daughters. 

Distinctions  as  to  sex  and  quality  were  still,  to 
a  certain  extent,  recognized  in  seating  the  congrega- 
tion. The  men  and  women  did  not  sit  separately 
(as  was  the  custom  of  the  Old  South  Church  at  this 
period),  but  there  were  a  few  long  seats,  as  they 
were  called,  which  were  known  as  "  men  seats  "  and 
"  women  seats,"  and  reserved  for  the  humbler  sort  of 
people,  probably  the  servants  of  the  proprietors. 

For  six  months  (namely,  from  September,  1784, 
to  March,  1785),  while  the  meeting-house  was  being 
repaired  and  extensively  altered,  First  Church  ac- 
cepted the  kind  invitation  of  Brattle  Street  Church 
to  join  with  them  in  worship. 

The  first  book  of  records  contains  no  entries  be- 
yond the  year  1785,  with  the  exception  of  those 
relating  to  baptisms,  which  are  recorded  in  that 
volume  in  an  unbroken  line  from  1630  to  1848. 
That  portion  of  the  volume,  nearly  one  half  of  its 
whole  contents,  is  a  study  in  itself,  and  full  of  in- 
terest to  one  who  reads  between  the  lines.  One 
entry  will  suffice  by  way  of  illustration:  "On  the 
6th  of  ye  11th  Moneth  [1638],  Fathergone,  ye  sonne 
of  or  gone  Brother  Willyam  Dyneley  [was  bap- 
tized]," which  contains  the  sad  story  of  the  birth  of 
a  son  following  hard  upon  the  news  of  the  death  of 
his  father,  who  had  perished  in  a  severe  snow-storm 
between  Boston  and  Roxbury.  The  grief  of  the 
mother  is  said  to  have  hastened  the  delivery  of  the 


1711-85.]  JOHN    CLARKE.  215 

child,  and  caused  her  to  commemorate  in  his  name 
the  sad  bereavement. 

In  the  nine  years  ending  with  1 7 78,1  seventeen 
persons  were  admitted  to  communion,  three  of  whom 
were  males  and  fourteen  females.  During  the  six- 
teen years  ending  in  1785,  the  number  of  baptisms 
was  one  hundred  and  fifty,  of  which  seventy-four 
were  males  and  seventy-six  females. 

1  It  is  unknown  how  many  persons  were  admitted  during  the  next  seven 
years  ending  with  1785.     The  record  shows  twenty-four  blank  pages. 


CHAPTER    VI. 

1786-1814. 

JOHN    CLARKE,   WILLIAM   EMERSON,   JOHN   ABBOT. 

Organ  Music  in  First  Church.  —  Single  Ministry.  —  Theological 
Changes.  —  Week-Day  Lectures.  —  Thursday  Lecture.  —  Com- 
munion and  Baptism.  —  Invitation  of  Mr.  Emerson.  —  Sketch  of 
Mr.  Emerson.  —  His  Theology.  —  Visit  to  his  Son,  Ralph  Waldo 
Emerson.  —  Church  Discipline.  —  Building  of  a  New  Meeting- 
House  on  Chauncy  Place.  —  Description  of  the  Old  Brick.  — 
Surviving  Worshippers  in  that  House. — John  Lovejoy  Abbot,  his 
brief  Ministry  and  early  Death. 

[T  was  once  said  that  there  were  but  three  kinds 
of  beings  whom  God  had  endowed  with  animal 
sensation  who  were  not  charmed  with  the  harmony 
of  music ;  and  they  were  the  Devil,  a  Quaker,  and 
an  Ass.  That  the  fathers  of  our  congregation  would 
have  taken  serious  exception  to  this  remark,  in  so 
far  as  it  applies  to  the  use  of  instrumental  music  in 
the  worship  of  God,  will  appear  from  the  following. 
The  church  had  been  anxious  for  some  time  to 
secure  an  organ  to  put  in  their  place  of  worship, 
and  for  this  purpose  had  repeatedly  requested 
^500  from  Mr.  Brand  Hollis,  of  London.  Instead 
of  obliging  them  with  the  money,  however,  he 
caused  a  small  tract  against  the  use  of  instrumental 


s 


1786-1814.]     '  JOHN    CLARKE.  217 

music  in  the  worship  of  God  to  be  published  and 
sent  to  Dr.  Chauncy.  The  title  of  the  tract  is  here 
given  in  full:  "A  Tractate  on  Church  Music:  being 
an  extract  from  the  Reverend  and  Learned  Mr. 
Pierce's  Vindication  of  the  Dissenters.  The  Chris- 
tian religion  shines  brightest  in  its  own  dress ;  and 
to  paint  it  is  but  to  deform  it.  Dr.  Nichols  De- 
fence of  the  Church  of  England.  London,  1786." 
The  dedication  on  the  inside  of  the  page  reads  : 
"  This  Tractate  on  Church  Music  is  inscribed  to  the 
Reverend  Doctor  Chauncy  and  the  Reverend  Mr. 
John  Clark,  the  Ministers;  and  to  the  several  mem- 
bers of  the  First  Congregational  Dissenting  Church 
in  Boston  in  America."  To  give  an  idea  of  the 
contents  the  opening  lines  are  quoted  :  — 

"  The  subject  before  us  may  be  resolved  into  a  question, 
which,  simple  and  uncompounded,  is  no  other  than  whether 
it  be  fit  and  proper  to  introduce  the  use  of  instrumental 
music  into  the  public  worship  of  almighty  God,  as  being 
able  to  excite  in  us  devout  and  spiritual  affections?  Plain 
singing  is  universally  admitted  to  be  at  once  capable  of 
raising  and  improving  sentiments  of  rational  piety  and 
devotion,  and  is  commanded  in  the  New  Testament. 
Where  the  heart  and  understanding  are  so  intimately  in- 
terested, like  every  other  united  act  of  praise,  it  is  calcu- 
lated to  produce  a  good  effect.  But  the  addition  of 
instrumental  music  should  seem  more  calculated  to  divert 
and  dissipate  the  pious  affections  of  a  reasonable  service 
than  to  fix  them  upon  their  proper  objects. 

"  And  if  express  authority  be  pleaded  in  its  behalf,  such 
authority  should  be  proved  by  other  evidences  than  a  gen- 
eral command  concerning  singing.     It  is  not  enough  to 


2l8  FIRST    CHURCH    IN    BOSTON.  [1786-1814. 

say  that  musical  instruments  are  able  to  stir  and  cheer  our 
minds ;  for  it  is  not  lawful  for  us  to  bring  into  use  such 
things,  of  our  own  heads,  into  God's  worship.  Who  knows 
not  that  wine  has  the  like  virtue  to  cheer  men's  minds  and 
warm  their  affections?  And  yet  it  is  unlawful  to  use  it  in 
the  worship  of  God,  except  where  it  is  commanded,  in  the 
Lord's  supper.  Vain,  therefore,  are  these  and  such  like 
allegations  upon  this  head.  And  unless  it  can  be  proved 
that  our  minds  are  carried  toward  spiritual  and  heavenly 
things  by  some  hidden  virtue  that  nature  has  given  to 
these  musical  instruments,  or  by  a  certain  divine  grace 
accompanying  them,  as  God's  own  institutions,  there  is 
really  nothing  said  to  the  purpose." 

Letters  of  approval  from  Drs.  Price  and  Kippis 
are  subjoined  to  the  pamphlet,  Price  fearing  a  "  devi- 
ation from  the  simplicity  of  Christian  worship  "  in 
the  use  of  instrumental  music,  and  Kippis  finding 
"  no  foundation  in  the  New  Testament "  for  such 
practice.  That  the  church  had  an  organ  before  this 
tract  appeared,  and  were  only  anxious  to  purchase  a 
new  one,  would  seem  to  follow  from  a  vote  that  was 
passed  in  1786,  allowing  Mr.  John  Greenleaf  the 
sum  of  £30  for  past  services  as  organist.  But  the 
precise  date  when  this  first  instrument  was  intro- 
duced is  unknown.  Shaw  says:  "In  this  church 
[the  Old  Brick]  was  introduced  the  first  organ  ever 
admitted  into  a  Congregational  church  in  this  town." 
Probably  the  first  instrument  was  only  hired,  as  no 
mention  of  the  purchase  of  an  organ  occurs  until 
1786.  In  1789  "  a  motion  to  remove  the  organ  from 
the  society  by  making  sale  thereof"  was  lost  by  a 


1786-1814.]  JOHN    CLARKE.  219 

vote  of  three  in  the  affirmative  and  thirty-three  in 
the  negative. 

On  the  death  of  Dr.  Chauncy  no  attempt  was 
made  to  settle  a  colleague  with  Dr.  Clarke,  and  the 
church  has  remained  in  charge  of  a  single  minister 
ever  since.  In  1789  the  deacons  were  instructed 
hereafter  to  render  an  account  of  the  church  funds 
at  the  annual  meeting. 

There  is  very  little  to  record  during  the  last 
decade  of  this  century,  save  the  death  of  Clarke, 
and  the  invitation  to  his  successor.  The  former  has 
already  been  noticed ;  and  before  proceeding  to 
describe  the  peculiar  circumstances  attending  the 
latter  a  brief  glance  at  the  condition  of  religious 
affairs  in  and  around  Boston  at  this  time  may  per- 
haps be  of  interest.  The  pulpits  in  this  neighbor- 
hood, with  rare  exceptions,  were  then  occupied  by  a 
body  of  liberal  preachers.  They  did  not  form  a  dis- 
tinct organization,  but  went  under  the  general  head 
of  Arminians.  It  was  a  period  of  reaction,  following 
upon  the  excitement  attending  the  "  Whitefieldian 
movement."  At  the  same  time  there  was  on  all 
sides  an  increasing  unwillingness  to  yield  implicit 
assent  to  the  more  rigid  forms  of  Orthodoxy.  This 
inclination  to  fashion  for  one's  self  a  more  liberal 
creed  received  ample  encouragement  from  the 
changes  which  had  taken  place  in  civil  affairs.  The 
stirring  events  of  the  Revolutionary  War  had  roused 
a  spirit  of  free  investigation  into  religious  restraints 
and  formularies  kindred  to  that  which  had  been  so 


220  FIRST    CHURCH    IN    BOSTON.  [1786-1814. 

successful  in  opposing  civil  coercions.  "  A  more 
liberal  political  regime,  if  not  logically,  yet  not  un- 
naturally, postulated  a  broader  theological  platform." 
To  define  all  the  causes  which  had  helped  to  bring 
about  this  result,  it  wowld  be  necessary  to  include 
the  interest  which  many  of  the  English  Unitarians 
felt  in  the  cause  of  freedom.  Then,  too,  the  struggle 
for  Independence,  while  it  was  in  progress,  enlisted 
the  energies  of  the  clergy  on  this  side  of  the  water, 
and  caused  a  relaxation  of  vigilance  in  spiritual 
affairs. 

As  a  result  of  these  various  influences  a  class  of 
clergymen  and  laymen  who  determined  to  cut  loose 
from  the  "  old  moorings  "  had  gradually  grown  up. 
That  this  resolve  was  deliberately  taken  would  seem 
to  follow  from  direct  testimony  as  to  their  public 
utterances,  and  extracts  from  their  published  ser- 
mons and  writings.  The  charge  of  secrecy,  some- 
times laid  at  their  door,  is  satisfactorily  answered  in 
every  instance  by  evidence  of  a  similarly  conclusive 
character.  The  truth  is,  that  at  this  period  "  their 
opinions  were  not  generally  regarded  as  heretical." 
It  was  not  until  the  lines  were  more  sharply  drawn 
that  the  wide  divergence  in  doctrine  became  so 
startlingly  apparent. 

"  When  there  ensued  a  revival  of  the  earlier  the- 
ology, in  the  new-born  zeal  and  fervor  it  seemed 
impossible  that  such  lax  doctrinal  views  could  ever 
have  been  tolerated  alongside  of  the  Trinitarian 
faith ;  and  hence  the   theory  that   they  must  have 


1736-1S14.]  JOHN    CLARKE.  22  1 

been  held  in  secret.  Yet  if  in  secret,  how  could  the 
facts  be  well  known  and  thoroughly  substantiated 
at  the  present  day  ? "  The  liberal  clergy,  towards 
the  close  of  the  last  century,  had  little  or  none  of  that 
religious  fervor  which  so  strongly  characterizes  their 
brethren  of  the  earliest  years  of  the  present  century. 
But  they  will  long  be  remembered  as  "  devout  men," 
and  steady  upholders  of  Christian  morals  and  ethics  ; 
pure  and  exemplary  in  their  lives  and  teachings, 
and  "diligent  in  their  parochial  and  social  duties." 
Many  of  the  more  liberal  churches  of  this  period 
retained  precisely  the  same  covenants  under  which 
they  were  originally  gathered,  so  that  applicants  for 
admission  to  full  communion  were  required  to  sign 
the  ancient  confession.  In  most  cases,  however, 
these  covenants  contained  no  specification  of  dog- 
mas, because  when  they  were  first  used  there  was  no 
suspicion  or  anticipation  of  dissent  from  traditional 
Orthodoxy. 

As  to  what  may  be  called  "  the  more  private  man- 
ifestations of  religious  faith  and  feeling,"  the  prac- 
tice was  in  marked  contrast  with  that  of  to-day. 
There  was  a  much  steadier  observance  of  sacred 
duties  in  those  days  than  now  prevails  in  most  fam- 
ilies. The  morning  and  afternoon  services  in  the 
churches  were  both  of  them  attended  with  "  un- 
failing regularity  by  all  of  every  age  who  had 
no  good  reason  for  absence."  The  late  John  G. 
Palfrey,  "  who  was  pastor  of  a  congregation  second 
to   none   in   position   and   wealth,   says,   during   the 


222  FIRST    CHURCH    IN    BOSTON.         [1786-1814. 

greater  part  of  his  ministry,  occasional  sermons,  and 
those  which  were  regarded  as  of  superior  interest, 
were  uniformly  preached  in  the  afternoon,  as  the 
number  of  persons  necessarily  absent  was  smaller 
than  in  the  morning."  l  The  Sunday  school  was  as 
yet  unknown ;  the  only  approach  to  it  being  the 
annual  or  semi-annual  catechising,  when  the  chil- 
dren of  the  parish  gathered  in  front  of  the  pulpit 
and  answered  questions  (the  brightest  of  them  usu- 
ally undertaking  this  duty)  on  fundamental  points 
of  doctrine  ;  after  which  the  pastor  closed  the  ser- 
vices with  a  short  address  and  prayer. 

The  week-day  lectures  were  still  fairly  well  attended. 
The  older  or  Thursday  Lecture  retained  a  small 
portion  of  its  ancient  glory,  —  subjects  of  great  im- 
portance being  introduced  for  the  first  time  on  that 
occasion,  while  the  ante-communion  or  preparatory 
lecture,  as  the  other  was  called,  was  quite  vigor- 
ously supported,  though  chiefly  by  women. 

Both  of  these  lectures  took  place  by  daylight. 
Night  meetings  were  not  encouraged,  not  so  much 
from  necessity,  —  although  the  want  of  proper  facil- 
ities for  lighting  the  churches  certainly  formed  a 
serious  obstacle,  —  as  for  their  supposed  bad  moral 
tendency.  On  this  account  there  was  very  little  of 
what  may  be  called  religious  activity,  such  enthusi- 
asm as  there  was  being  confined  to  stated  occasions 
and  public  observances.  The  number  of  communi- 
cants, however,  was  not  small,  though  slenderly  re- 

1  Quoted  by  Dr  A.  P.  Peabody  in  Memorial  History  of  Boston. 


1786-1814]  WILLIAM    EMERSON.  223 

inforced  by  the  younger  portion  of  society ;  and  the 
rite  of  baptism,  whether  under  the  Half  Way  Cove- 
nant or  without  any  required  subscription  of  faith, 
was  generally  observed. 

On  June  11,  1799,  the  society  determined  to  in- 
vite the  Rev.  William  Emerson,  of  Harvard,  to  fill 
the  vacant  pulpit.  A  letter,  dated  June  17,  was  ac- 
cordingly addressed  to  his  society,  asking  their  con- 
sent to  his  removal.  The  reply  to  this  request,  dated 
July  13,  states  that  a  committee  has  been  appointed, 
and  suggests  that  the  two  societies  hold  a  confer- 
ence. The  freeholders  and  other  inhabitants  of 
Harvard  had  meantime  (July  11)  held  a  meeting,  at 
which  it  was  voted  to  concur  with  the  action  of  the 
church,  and  to  appoint  a  committee  to  join  with  the 
society  and  Mr.  Emerson  in  a  conference  with  a 
committee  of  First  Church  in  Boston.  Various  let- 
ters then  passed  between  the  parties  in  interest,  which 
resulted  finally  in  the  purchase  of  Mr.  Emerson  for 
the  sum  of  one  thousand  dollars,  "  in  compensation 
for  the  settlement  given  him  by  the  church  and  so- 
ciety [in  Harvard],  and  for  the  expenses  occasioned 
by  his  removal  from  them  to  the  First  Church  in 
Boston."  1 

On  Sept.  10,  T799,  "Elders  and  Delegates  of 
the  churches  of  Shirley,  Lunenburgh,  Groton,  Pep- 

1  The  First  Church  in  Boston  made  the  offer  of  settlement  for  one  thou- 
sand dollars  on  Aug.  26,  1799,  and  it  was  accepted  by  the  Harvard  Church 
by  letter,  dated  Sept.  11,  1799.  The  whole  proceeding,  namely,  the  removal 
of  an  ordained  minister  from  the  parish  over  which  he  had  been  duly  settled, 
is  described  in  one  of  the  letters  above  mentioned  as  entirely  novel,  and 
occasioning  great  difficulty  in  the  proper  adjustment. 


224  FIRST    CHURCH    IN    BOSTON.         [1786-1814. 

perell,  and  Lancaster,"  met  in  council  at  Harvard 
and  approved  of  this  settlement.  Signed,  "  Daniel 
Chaplin,  Moderator;  Nath1  Thayer,  Scribe."  The 
formal  call  to  Mr.  Emerson  was  extended  Sept. 
20,  1799,  and  concurred  in  by  the  congregation 
September  24.  Mr.  Emerson  accepted  the  invi- 
tation September  25,  became  a  member  of  the 
church  October  13,  and  was  installed  October  16. 
"  The  pastors  and  delegates  who  were  invited  to 
attend  at  the  installation  met  in  the  Senate  Chamber 
of  the  old  State  House  at  one  o'clock  of  the  day 
appointed." 

LIFE    OF  EMERSON. 

William  Emerson,  only  son  of  William  and  Phoebe 
(Bliss)  Emerson,  was  born  at  Concord,  May  6,  1769. 
His  grandfather,  Rev.  Joseph  Emerson,  of  Maiden, 
married  Mary  Moodey,  daughter  of  Rev.  Samuel 
Moodey,  of  York,  and  grand-niece  of  Joshua  Moodey 
of  First  Church,  Boston.  His  mother  became  a 
widow  when  he  was  only  seven  years  old,  but  soon 
after  married  Rev.  Ezra  Ripley,  the  successor  of  her 
former  husband  as  minister  of  Concord.1     Birth  and 

1  His  father  died  at  an  early  age.  The  following  extract  from  an  obitu- 
ary notice  of  him  is  dated  "Concord,  Nov  iil,  1776.  On  the  morning  of  the 
Lord's  day,  the  20th  of  October  last,  died  at  Rutland,  on  Otter  Creek,  the 
Rev.  Mr.  William  Emerson,  pastor  of  the  church  of  Christ  in  this  town,  in 
the  35th  year  of  his  age.  His  zeal  for  the  liberties  of  his  country,  which 
appeared  from  the  beginning  of  the  present  troubles,  animated  him  to  ac- 
company his  bretheren  in  the  reinforcement  lately  sent  by  this  State  to  our 
army  at  Ticonderoga  as  chaplain  of  a  regiment.  But  the  hardships  to  which 
he  was  exposed  "  proved  too  much  for  his  delicate  constitution,  and  brought 
on  a  fever  which  caused  his  death  on  the  homeward  march. 


1786-1814.]  WILLIAM    EMERSON.  225 

education  therefore  combined  to  fit  Emerson  for  the 
ministry.  At  the  age  of  sixteen  he  entered  Harvard 
College.  His  course  at  the  University  was  marked 
by  good  behavior  and  scholarship.  Though  sus- 
pended for  a  brief  interval  during  that  period,  it  was 
not,  as  he  frequently  affirmed,  for  any  breach  of 
duty  on  his  part,  but  simply  because  he  refused  to 
testify  to  the  misbehavior  of  others.  He  graduated 
in  1789,  and  shortly  after  delivered  the  Phi  Beta 
Kappa  oration  with  marked  effect.  For  two  years 
he  taught  school  in  Roxbury,  with  entire  satis- 
faction to  his  employers.  He  then  removed  to 
Cambridge  to  study  divinity,  and  before  many 
months  had  elapsed  was  approbated  for  the  minis- 
try, and  received  a  call  to  preach.  After  a  short 
trial  as  candidate,  the  society  in  Harvard,  Mass.,  in- 
vited him  to  settle  as  minister  Dec.  21,  1791.1  He 
accepted  the  call  March  17,  and  was  ordained  to 
office  May  23,  1792;  but  from  the  very  first  was 
"  never  quite  at  home "  in  Harvard.  As  was  the 
case  with  John  Norton  at  Plymouth,  "  his  spirit  did 
not  close  with  them."  ~  Having  come  to  Boston 
in  1799  to  preach  the  Artillery  Election  Sermon, 
he  attracted  the  attention  of  First  Church.  The 
result  was  that  the  society  in  Boston  very  soon 
invited  Mr.  Emerson  to  settle  as  successor  to  Dr. 

1  "At  a  town  meeting,  Jan.  9,  1792,  the  vote  of  the  church  was  con- 
curred in,  and  ^"200  allowed  for  the  settlement  of  Mr.  Emerson,  £100  to  be 
paid  in  one  year  from  the  time  of  his  ordination.  The  other  £100  to  be 
paid  in  two  years,  and  ^"ioo  to  be  paid  annually  as  a  sallary."  —  Records 
of  the  Town  of  Harvard. 

2  See  Life  of  Norton,  ante,  Chap.  III. 

15 


226  FIRST   CHURCH    IN    BOSTON.  [1786-1814. 

Clarke,  who  had  died  the  previous  year.  His 
acceptance  of  the  invitation,  and  the  long  and 
complex  negotiations  attending  his  removal,  have 
already  been  mentioned.  His  friend  and  classmate, 
the  Rev.  Nathaniel  Thayer,  of  Lancaster,  preached 
the  installation  sermon.  From  the  time  of  his  re- 
moval to  Boston  Mr.  Emerson  seemed  to  devote 
more  energy  to  preaching,  and  to  show  a  deeper 
interest  in  intellectual  pursuits.  Like  his  predeces- 
sor, Clarke,  he  filled  prominent  places  in  the  com- 
munity, both  public  and  private.  He  started  and 
largely  maintained  the  Christian  Monitor,  which  con- 
tinued to  be  published. for  a  number  of  years  ;  and  in 
conjunction  with  others  carried  on  the  Monthly  An- 
thology and  Boston  Review,  which  was  first  issued  in 
1804.  He  was  also  a  member  of  most  of  the  promi- 
nent literary  and  religidus  societies  in  Boston. 

In  May,  1808,  a  serious  illness  interrupted  his 
labors,  and  seemed  to  forebode  a  fatal  result.  He 
recovered,  however,  from  this  attack,  and  continued 
for  a  while  much  as  usual,  until  finally  another 
trouble  of  a  different  nature  obliged  him  to  leave  off 
work  in  the  winter  of  1810-11.  He  did  not  give 
up  without  a  struggle,  and  persisted  in  preaching 
long  after  the  state  of  his  health  warned  him  to 
abandon  the  attempt.  His  last  sermon  was  preached 
at  Thursday  Lecture,  March  14,  "on  Abraham's 
offering  up  his  son  Isaac,"  and  was  perhaps  the 
most  interesting  and  impressive  discourse  which  he 
ever  delivered. 


1786-1S14]  WILLIAM    EMERSON.  227 

In  pursuit  of  health  he  then  tried  the  effect  of  a 
short  sea  voyage,  with  a  view  to  a  more  extended 
trip  to  some  milder  climate,  should  the  result  prove 
satisfactory ;  but  he  returned  home  in  such  a  feeble 
condition  as  to  preclude  any  further  exertion.  After 
this  he  rapidly  failed  "till  Sunday,  May  12,  181 1, 
when  he  calmly  fell  asleep."  Mr.  Buckminster 
preached  his  funeral  sermon  from  Psalm  xii.  1,  on 
May  16,  after  which  his  body  was  interred  in  First 
Church  (Cotton)  tomb  in  the  Chapel  Burying 
Ground. 

As  a  writer  Mr.  Emerson  cultivated  a  more 
rounded  and  elaborate  style  than  is  common  in 
these  days.  On  this  account  the  impatient  modern 
reader  is  in  danger  of  overlooking  the  real  merit  of- 
his  writings,  which  consists  in  a  wonderful  clearness 
and  accuracy  of  statement.  "  As  a  clergyman  he 
was  greatly  endeared  to  his  society.  His  manner 
in  the  pulpit  was  graceful  and  dignified,  though  sel- 
dom impassioned.  His  sermons  were  remarkably 
chaste  and  regular  in  their  structure,  correct  and 
harmonious  in  their  style,  seldom  aiming  at  the 
more  daring  graces  of  rhetoric,  but  always  clear 
and  accurate,  and  to  a  great  majority  of  hearers 
particularly  acceptable." 

The  theological  views  of  Mr.  Emerson  were  sim- 
ilar to  those  of  his  immediate  predecessors.  He 
may  have  been  even  more  liberal  than  most  of  his 
contemporaries.  His  writings  do  not  clearly  show 
how  far  his  Unitarianism  extended,  but  plainly  dis- 


228  FIRST   CHURCH    IN    BOSTON.  [1786-1814. 

close  a  decided  lack  of  sympathy  with  Calvinism, 
His  son,  Ralph  Waldo  Emerson,  writes  as  follows 
on  this  point :  — 

"  My  father  inclined  obviously  to  what  is  ethical  and 
universal  in  Christianity;  very  little  to  the  personal  and 
historical.  Indeed,  what  I  found  nearest  approaching 
what  would  be  called  his  creed  is  in  a  printed  sermon  '  at 
the  Ordination  of  Mr.  Bedee,  of  Wilton,  N.  H.'  I  think  I 
observe  in  his  writings,  as  in  the  writings  of  Unitarians 
down  to  a  recent  date,  a  studied  reserve  on  the  subject  of 
the  nature  and  offices  of  Jesus.  They  had  not  made  up 
their  own  minds  on  it.  It  was  a  mystery  to  them,  and 
they  let  it  remain  so." 

Though  Mr.  Emerson  put  a  high  estimate  on  the 
good  opinion  of  his  fellow-men,  he  was  very  far 
from  improperly  laboring  to  acquire  it.  Neither 
were  his  relations  towards  his  fellow-ministers  dic- 
tated by  any  regard  for  popular  favor.  His  friend- 
ship was  lasting,  and  his  enmity  short-lived. 

The  writer  gathered  the  following  as  the  fruits  of 
a  visit  to  the  home  of  Ralph  Waldo  Emerson  at 
Concord,  May  3,  1881. 

Of  his  father,  Mr.  Emerson  said  that  he  died 
when  he  was  so  young  that  his  recollection  of  him 
is  not  very  strong.  He  added  :  "  My  daughter  there 
[Miss  Ellen  T.  Emerson]  can  tell  you  much  more 
about  him  than  I  can." 

From  the  family  Bible  it  appeared  that  William 
Emerson  married  Ruth  Haskins,  daughter  of  John 
and  Hannah  (Upham)  Haskins,  in  Rainsford  Lane, 
Boston ;    that    they    had    children,  —  Phcebe    Rip- 


17S6-1814.]  WILLIAM    EMERSON.  229 

ley,  born  at  Harvard,  Feb.  9,  1798,  died  Sept.  28, 
1800;  John  Clarke,  born  Nov.  28,  1799,  died  April 
26,  1807;  William,  born  in  Summer  Street,  Boston, 
July  3,  1801  ;  Ralph  Waldo,  born  May  25,  1803; 
Edward  Bliss,  born  April  17,  1805,  died  at  St.  Johns, 
Porto  Rico,  Oct.  11,  1834;  Robert  Bulkeley,  born 
April  11,  1807,  died  in  Littleton,  Mass.,  May  23, 
1859;  Charles  Chauncy,  born  Nov.  27,  1808,  died 
May  9,  1836,  at  New  York;  Mary  Caroline,  born 
Feb.  26,  181 1,  died  April  30,  1814.  Ruth  Emerson, 
his  widow,  died  Nov.  6,  181 1,  at  Concord. 

Family  letters  and  documents  yield  much  addi- 
tional matter,  confirmatory  of  the  faithful  and  con- 
scientious manner  in  which  Mr.  Emerson  was  ac- 
customed to  perform  the  varied  duties  of  his  calling. 
It  was  his  habit,  it  seems,  to  write  out  all  his  prayers 
(three  for  each  service)  with  great  minuteness,  using 
for  that  purpose  texts  from  the  Bible.  In  this  way  he 
had  collected  volumes  of  written  prayers,  preserved 
with  as  much  care  as  those  containing  his  sermons. 
He  was  at  pains,  also,  to  keep  a  record  of  all  the 
presents  received  from  members  of  the  society,  ap- 
praising each  one  at  a  proper  valuation.  His  letters 
to  his  wife  and  family  abundantly  indicate  that  he 
was  equally  faithful  in  his  domestic  concerns, 

It  is  characteristic  of  him  that,  although  very  fond 
of  music,  especially  of  playing  on  the  bass-viol,  he 
did  not  think  it  proper  to  continue  the  indulgence 
after  he  had  become  a  settled  minister.  His  taste 
in  this  direction  secured  an  invitation  from  Dr.  Bel- 


230  FIRST    CHURCH    IN    BOSTON.         [1786-1814. 

knap  to  assist  him  in  arranging  some  of  the  hymns 
for  his  well-known  collection. 

Although  naturally  inclined  to  a  serious  way  of 
looking  at  things,  there  were  times  when  he  light- 
ened  in  tone.  For  instance,  when  his  health  began 
to  fail  him,  some  one  wrote  to  him,  anxiously,  to 
take  care  of  the  east-wind.  "  East-wind,"  was  his 
reply  ;  "  when  I  was  a  boy  I  heard  more  from  my 
mother  about  east-winds  than  I  have  ever  experi- 
enced since." 

Mr.  Emerson  had  much  more  than  his  share  of 
personal  attractions.  He  "  was  a  handsome  man," 
writes  Dr.  Charles  Lowell,  "  rather  tall,  with  a  fair 
complexion,  his  cheeks  slightly  tinted,  his  motions 
easy,  graceful,  and  gentlemanlike,  his  manners  bland 
and  pleasant.  He  was  an  honest  man,  and  ex- 
pressed himself  decidedly  and  emphatically,  but 
never  bluntly  or  vulgarly.  He  had  the  organ  of 
order  very  fully  developed  ;  he  was  one  of  those  who 
have  ;  a  place  for  everything,  and  everything  in  its 
place.'  In  that  respect  he  differed  from  that  admi- 
rable man,  who  was  his  classmate  and  friend,  and 
my  friend,  —  and  one  whom  any  one  might  feel 
proud  to  call  his  friend,  —  John  Thornton  Kirkland, 
who  never  had  anything  in  order,  but  always  found 
what  was  wanted ;  whose  manuscript  sermons  in 
the  pulpit  were  in  separate  pieces,  but  he  always 
found  the  right  piece,  and  that  was  better  than  al- 
most any  of  his  brethren  could  have  found  in  what 
they  had  written  with  twice  the  labour." 


^L 


w& 


<r^, 


May  3,  1881. 


1786-1814.]  WILLIAM   EMERSON.  23  I 

Besides  numerous  sermons  on  various  public 
occasions,  and  several  discourses  in  the  Christian 
Monitor,  Emerson  wrote  and  delivered  the  Fourth 
of  July  oration  in  1802.  The  "  History  of  First 
Church  in  Boston  "  was  published  posthumously 
in   181 2. 

The  following  character  of  Rev.  Mr.  Emerson  is 
extracted  from  Rev.  J.  S.  Buckminster's  sermon  at 
his  funeral :  — 

"  '  Help,  Lord,  for  the  godly  man  ceaseth ;  for  the  faith- 
ful fail  from  among  the  children  of  men  !  '  — Psalm  xii.  1. 

"  The  godly  man  ceaseth.  The  Reverend  William  Emer- 
son gave  early  indications  of  devotedness  to  the  service  of 
God.  He  was  a  descendant  of  pious  ancestors  through 
many  generations ;  and  the  only  son  of  one  of  the  most 
popular  and  promising  ministers  of  Newengland,  who 
died  early  in  the  american  revolution.  The  mother,  who 
survives  to  mourn  over  the  death  of  her  son,  saw  him  with 
delight  soon  giving  his  attention  and  studies  to  the  word 
and  ministry  of  that  God  to  whom  the  prayers  and  wishes 
of  his  parents  had  directed  his  first  thoughts.  They  who 
knew  him  best  during  the  most  trying  period  of  youthful 
virtue  bear  witness  to  the  singular  purity  of  his  mind,  ten- 
derness of  his  conscience,  devoutness  of  his  feelings,  and 
strictness  of  his  manners ;  qualities  which,  by  God's  bless- 
ing, age  and  experience  did  not  diminish,  and  which  his 
christian  profession  afterwards  secured  and  improved. 

"  In  one  of  the  longest  conversations  which  I  was  per- 
mitted to  hold  with  him,  a  few  days  before  his  death,  when 
his  mind  seemed  to  be  lighted  up  anew,  and  his  faculties 
to  collect  fresh  vigour,  he  expressed  the  most  grateful  and 
pious  satisfaction  in  the  circumstance  that  he,  with  all  his 
father's  family,  had  so  early  felt  the  obligations  of  the  gos- 
pel as  to  give  themselves  up  to  Jesus  Christ  by  a  profes- 


232  FIRST    CHURCH    IN    BOSTON.  [1786-1814. 

sion  of  his  religion.  The  privilege  of  being  a  christian 
then  occupied  his  thoughts ;  and  he  continued  to  talk  with 
unusual  animation  of  the  benefits  of  early  communion ; 
and  to  express  his  wishes  that  his  eldest  son,  then  at  his 
bedside,  might  not  forget  early  to  seek,  nor  be  so  unhappy 
as  ever  to  forfeit,  this  christian  privilege.  That  great  arti- 
cle of  the  christian  dispensation,  the  resurrection  from  the 
dead,  was  the  frequent  theme  of  his  meditations  and  of  his 
publick  instructions ;  so  that  his  faith  was  not  vain,  nor 
his  preaching  vain ;  for  his  faith  was  always  strong  enough 
to  render  his  preaching  the  expression  of  his  own  intimate 
persuasions,  and  the  cheerful  employment  of  his  life. 

"Of  the  practical  strength  of  his  faith  and  piety  he  was 
permitted  to  give  us  a  memorable  example  during  that 
sudden  attack  which  he  sustained,  a  few  years  since,  in  all 
the  fulness  of  his  health  and  expectations,  when  he  was 
busily  preparing  for  a  publick  service.  Those  who  then 
saw  him  brought  down  in  an  instant,  and  without  any  pre- 
vious warning,  to  the  gates  of  death,  can  never  forget  the 
steadfastness  with  which  he  received  the  alarm,  and  the 
singular  humility  and  composure  with  which  he  waited 
during  many  days,  doubtful  of  life,  and  expecting  every 
hour  to  leave  all  that  was  dear  to  him  on  earth  to  present 
himself  before  God.  Next  to  the  satisfaction  of  behaving 
well  ourselves  in  an  hour  of  trial  is  that  of  witnessing  the 
tranquillity  of  our  friends,  and  finding  that  we  need  not 
fear  for  their  example  while  flesh  and  heart  is  failing,  for 
God  is  the  strength,  of  their  heart  and  their  portion 
forever. 

"  The  same  steadfastness  and  tranquil  foresight  of  his 
dissolution  God  has  enabled  him  to  exhibit  through  the 
whole  of  the  distressing  and  lingering  disorder,  of  which 
he  died.  A  few  hours  before  his  death  he  overheard  some 
conversation  respecting  those  who  should  pass  the  night 
with  him  ;  and  he  summoned  strength  enough  to  articulate, 
'  God  is  with  me  !  '     The  great  interest  with  which  some 


1786-1814-]  WILLIAM    EMERSON.  233 

persons  always  watch  the  last  intelligent  exercises  of  a 
spirit  which  has  been  warned  of  its  departure  was  here  not 
disappointed.  No  one  could  leave  his  presence  without 
a  secret  consciousness  that  the  collected,  intelligent,  and 
strong  indications  which  he  daily  gave  of  profound  sub- 
mission to  God's  will,  and  unshaken  faith  in  his  gospel, 
were  very  much  to  be  preferred  to  the  indistinct  raptures 
and  ejaculations  which  are  so  often  caught  from  the  lips  of 
the  dying,  where  more  is  supposed  to  be  meant  than  meets 
the  ear,  and  more  is  put  into  the  speech  than  was  origi- 
nally contained  in  the  thought.  The  approach  of  death 
gave  no  new  colour  to  his  faith;  and  he  has  left  us  a  proof 
which  will  long  be  remembered,  not  of  the  truth  indeed, 
but  of  the  power  of  those  principles  by  which,  for  nearly 
twenty  years,  he  had  preached  and  practised. 

"  He  was  a  faithful  as  well  as  a  pious  man.  Of  his  fidel- 
ity in  his  ministerial  office  you,  my  hearers,  are  of  course 
better  judges  than  the  preacher.  But  from  his  extraordi- 
nary correctness  of  manners,  and  disposition  to  method  in 
the  disposal  of  his  time,  great  fidelity  might  be  expected 
in  what  he  regarded  as  his  duty;  and  this  sentiment,  as 
well  as  the  desire  of  doing  good,  would  engage  so  careful 
a  mind  as  his  in  the  punctilious  discharge  of  the  duties  of 
his  profession.  The  prosperity  of  this  ancient  church  was 
peculiarly  dear  to  him.  He  looked  back  with  veneration 
almost  unbounded  on  some  of  his  predecessors  here;  and 
while  he  breathed  much  of  their  spirit  he  successfully 
emulated  their  merits.  He  was  a  happy  example  of  that 
correct  and  rational  style  of  evangelical  preaching  of  which 
the  yet  lamented  Clarke  has  left  so  fair  a  specimen.  Our 
departed  brother  had  long  been  employed  on  a  history  of 
the  First  Church ;  and  was  engaged  in  the  analysis  of  the 
works  and  character  of  Chauncy  when  his  progress  was 
arrested  by  the  disease  of  which  he  died  ;  and  he  was  called 
to  join  the  company  of  those  great  and  good  men  whom  he 
had  before  known  only  in  their  works,  but  now  face  to  face. 


234  FIRST   CHURCH    IN    BOSTON.         [1786-1814. 

"  Such  is  the  constitution  of  society  among  us  that  much 
of  the  care  of  our  literary  and  charitable  institutions  de- 
volves upon  those  clergymen  who  have  disposition  and 
qualifications  for  the  task.  Mr.  Emerson's  industry,  integ- 
rity, accuracy,  and  fidelity  were  well  known  in  the  numer- 
ous societies  of  which  he  was  a  member.  The  town  has 
lost  a  diligent  observer  of  its  youth  and  their  education ; 
the  Academy  and  Historical  Society  an  associate  greatly 
interested  in  their  flourishing  state ;  the  University  an  at- 
tentive overseer.  The  clergy  throughout  the  country  have 
lost  a  hospitable  and  liberal  brother;  his  family  a  most 
careful  and  excellent  father,  husband,  and  master;  and  his 
friends  an  honourable  and  faithful  friend. 

"  '  O,  'tis  well 
With  him.     But  who  knows  what  the  coming  hour, 
Veil'd  in  thick  darkness,  brings  for  us  ? '  " 

In  1803  the  church  presented  a  petition  to  the 
General  Court,  through  Senator  John  O.  Adams,  a 
member  of  the  society,  asking  them  to  modify  the 
law  restricting  the  taxing  of  pews  in  Boston  to  a 
sum  not  exceeding  two  shillings  per  week  on  the 
highest  pew,  so  as  to  enable  a  legal  tax  to  be  raised 
on  all  the  pews  sufficient  to  cover  parochial  expenses. 
As  a  result  of  the  application  the  law  was  changed 
the  same  year  to  meet  the  requirements. 

The  last  case  of  church  discipline  which  the  record 
mentions  occurred  in  1804,  when  "the  deacons  of  the 
church  were  appointed  a  committee  to  wait  on  and 
seriously  admonish  a  member  to  return  to  his  duty  of 
public  attendance  on  the  ordinances  of  the  gospel." 
At  the  same  meeting,  "  on  motion  of  Brother  Deacon 
Morrill,  it  was  voted  that  all  such  persons  as,  hav- 


1786-1814.]  WILLIAM   EMERSON.  235 

ing  been  previously  members  of  other  churches, 
manifest  a  desire  to  become  members  of  our  body, 
shall  be  proposed  to  the  church  by  the  pastor,  and 
observe  the  same  form  of  admission  as  new  can- 
didates." 

In  1807  a  portion  of  the  Summer  Street  property 
was  sold  for  the  sum  of  three  thousand  dollars  for 
the  purpose  of  opening  a  court  forty  feet  wide,  on 
the  easterly  side  of  the  society's  land  adjoining  the 
land  of  Commodore  Preble. 

At  the  annual  meeting  of  the  proprietors  on  July 
14,  1807,  it  was  decided  to  sell  the  Old  Brick  Meet- 
ing-House,  and  erect  a  new  meeting-house  and 
four  brick  dwelling-houses  on  Summer  Street,  under 
the  direction  of  a  committee  to  be  appointed  for  the 
purpose,  and  according  to  the  terms  and  conditions 
which  they  shall  see  fit  to  impose.  It  was  then 
voted  that  a  committee  of  seven  be  appointed,  with 
full  powers  to  carry  out  the  purposes  of  the  fore- 
£oin£  vote.  The  committee  was  then  chosen,  and 
consisted  of  the  following,  namely  :  Messrs.  David 
Tilden,  James  Morrill,  Peter  C.  Brooks,  John  Joy, 
Charles  Paine,  George  Blanchard,  and  Samuel 
Torrey. 

The  Building  Committee  held  a  meeting  at  the 
Old  Brick  Meeting-House  Wednesday,  Dec.  16,  1807, 
and  decided  to  "  adhere  to  the  plan  and  contract 
made  with  Mr.  Benjamin  Joy,"  and  to  appoint  Mr. 
Asher  Benjamin  as  inspector  and  superintendent  of 
the  building  operations. 


2^>6  FIRST    CHURCH    IN    BOSTON.         [1786-1814. 


The  terms  of  the  contract  with  Mr.  Joy,  above 
alluded  to,  provided  for  a  conveyance  of  the  old 
meeting-house  property  and  the  payment  of  #13,500 
in  addition,  in  consideration  of  his  promise  to  erect 
a  new  meeting-house  and  four  brick  dwelling-houses 
on  the  land  in  Summer  Street  belonging  to  First 
Church,  in  accordance  with  certain  stipulated  plans 
and  specifications. 

The  task  of  erecting:  the  new  meeting-house  and 
dwelling-houses  seems  to  have  been  performed  with 
less  delay  and  friction  than  usually  attend  such 
operations.  Some  difference  of  opinion  is  almost 
sure  to  arise  where  parties  are  obliged  to  agree  upon 
the  meaning  of  general  or  doubtful  stipulations  in 
contracts  and  specifications.  But  with  the  exception 
of  one  or  two  cases  of  slight  disagreement,  —  for  in- 
stance, as  to  the  slating  of  the  cupola,  the  gilding  of 
a  weather-cock,  and  the  insertion  of  some  refuse 
bricks,  all  of  which  appear  to  have  been  satisfactorily 
explained  and  adjusted,  —  the  building  of  Chauncy 
Place  meeting-house  proceeded  very  smoothly.  "  As 
the  temple  in  Jerusalem  '  got  itself  builded,'  to  use 
the  favorite  phrase  of  the  day,  without  noise  of  work- 
men's  tools,  so  somehow  the  house  of  worship  in 
Chauncy  Place  rose  without  much  calling  of  meet- 
ings or  passing  of  votes.  Mr.  Benjamin  seems  to 
have  been  told  to  look  after  things ;  and  he  did. 
Church  and  congregation  combined  covered  only 
some  seven  pages  of  the  record  with  their  action,"  — 
the  latter  body   "  suggesting   a  steeple,  should  the 


FOURTH    HOUSE    OF    WORSHIP. 

CHAUNCY   PLACE. 

1808. 


1786-1814]  WILLIAM    EMERSON.  237 

foundation  of  the  tower  already  laid  seem  to  admit 
of  it ;  adding  a  word  about  the  ground  to  be  left  in 
front  of  the  houses  on  Summer  Street ;  but  for 
the  rest  leaving  everything  to  Mr.  Joy  and  Mr. 
Benjamin."  1 

At  a  meeting  of  the  church  on  Feb.  16,  1807,  at 
which  only  nine  members  were  present  besides  the 
pastor,  it  was  voted  to  approve  of  the  doings  of  the 
society  in  relation  to  the  sale  of  the  strip  of  land 
for  the  opening  of  Chauncy  Place,  and  to  instruct 
the  deacons  to  advise  with  the  committee  appointed 
by  the  society  to  sell  the  property,  or  with  any 
committee  elected  u  for  the  purpose  of  carrying 
into  effect  the  projected  alterations  in  said  tract  of 
land,  and  of  erecting  such  buildings  and  making 
such  arrangements  "  as  the  society  may  deem  expe- 
dient. 

At  a  subsequent  meeting  on  Sept.  7,  1807,  at 
which  only  seven  members  were  present  besides  the 
pastor,  the  church  gave  the  deacons  authority  to 
alienate  the  Old  Brick  Meeting-House. 

The  Boston  Chronicle  contains  the  following: 
notices  of  the  removal  :  — 

"Thursday,  yuly  21,  1808.  —  The  Weekly  Thursday 
Lecture  will,  we  understand,  be  held  this  Day  at  the  new 
meeting  house  in  Summer  Street,  when  an  occasional  dis- 
course will  be  delivered  by  Rev.  Mr.  Emerson.2  The 
Dedication  services  will  commence  at  1 1  o'clock,  A.  M." 

1  Appendix  to  "  The  Last  Sermon  preached  in  First  Church,  Chauncy 
Street,"  by  Rufus  Ellis  (186S). 

2  Corporation  Records,  Vol.  I.  3. 


238  FIRST    CHURCH    IN    BOSTON.         [1786-1814. 

"Monday,  July  25,  1808.  —  On  Thursday  last  the  work- 
men commenced  razing  that  ancient  edifice,  the  old  Brick 
Meeting  House.  The  same  day  (Thursday)  the  new 
Meeting  House  of  the  First  Church  in  this  town,  erected 
in  Summer  Street,  was  solemnly  dedicated.  The  intro- 
ductory prayer  was  made  by  the  Rev.  Mr.  Buckminster ; 
the  dedicatory  prayer  by  the  Rev.  Dr.  Elliot;  the  ser- 
mon by  the  Rev.  Mr.  Emerson,  pastor  of  the  church, 
from  Exodus  xxxiii.  14;  and  the  concluding  prayer 
by  the  Rev.  Dr.  Lathrop.  The  service  closed  with  an 
anthem." 

This  last  issue  of  the  Chronicle  also  contains 
various  laments  in  prose  and  verse  at  the  destruction 
of  the  old  edifice  :  — 

**  Alas  !  Old  Brick,  you  're  left  in  the  lurch, 
You  bouglit  the  Pastor  and  sold  the  Church.'''' 

"  After  the  demolition  of  the  old  Brick,  there  is  scarcely 
a  vestige  of  antiquity  in  the  town.  We  hope  Old  South 
will  maintain  its  original  ground.  Even  the  British  troops, 
though  they  attacked  other  places  of  worship,  never  dared 
meddle  with  the  Old  Brick,  —  for  Chauncy  was  there." 

A  poem  follows,  entitled  "  The  Farewell  Prayer 
of  the  Old  Brick  Church  to  her  True  Worshippers." 

In  the  next  issue  (July  28)  there  is  "  A  mournful 
address  from  the  Old  Brick  Church  to  the  Church 
in  Brattle  Street."  And  finally  in  that  of  August 
18  appeared  "  The  Old  Brick  Bell's  farewell  to  the 
Churches  in  Boston." 

Few  persons  are  now7  living  who  can  recall  with 
any  exactness  the  appearance  of  the  Old  Brick 
Meeting-House,  either   inside   or   out.      The  most 


1786-1814-]  WILLIAM    EMERSON.  239 

complete  description  of  the  ancient  edifice  comes 
from  Dr.  Edward  Reynolds,  who  was  actively  con- 
nected with  First  Church  for  many  years.  In  an 
"  interview,"  which  the  writer  was  privileged  to  have 
with  him  on  Jan.  13,  1881,  the  Doctor,  then  in  his 
eighty-eighth  year,  said  :  — 

"  I  was  a  member  of  First  Church,  and  my  father  before 
me.  I  was  baptized  by  Dr.  John  Clarke.  While  the  Old 
Brick  stood,  that  was  my  usual  place  of  worship.  At  one 
time  I  sang  in  the  choir  at  the  Old  Brick.  We  sat  in  the 
gallery,  facing  the  pulpit.  Our  captain,  as  we  called  him, 
was  named  Carpenter.  I  have  the  most  distinct  recollec- 
tion of  the  building  inside  and  out.  The  most  noticeable 
feature  of  the  interior  was  the  stove,  with  its  long  funnel 
running  from  the  corner  near  State  Street  to  the  rear  of 
the  building  where  the  hotel  now  stands.  I  remember  Mr. 
Emerson  very  well.  On  one  occasion  he  had  read  the  ser- 
vice, and  was  about  to  proceed  with  the  sermon,  when  he 
discovered  that  his  manuscript  had  been  mislaid.  He  told 
the  congregation  that  he  should  be  unwilling  to  pain  them 
by  preaching  without  notes ;  and  to  the  secret  delight,  I 
am  afraid,  of  the  younger  portion  of  his  audience  the  ser- 
vices closed  by  singing  of  a  hymn.  The  pulpit  was  very 
large  and  handsome,  —  we  see  nothing  like  it  to-day,  — 
and  was  approached  by  spiral  stairways  on  each  side.  A 
gallery  ran  round  three  sides  of  the  church,  and  had  a 
clock  on  it,  directly  opposite  the  pulpit.  This  part  of  the 
house  was  occupied  by  the  nicer  class  of  domestics,  as  was 
the  case  for  some  years  after  the  removal  to  Chauncy 
Place.  The  main  entrance  to  the  building  was  on  Wash- 
ington Street,  just  as  it  is  to-day;  and  the  pulpit  stood 
directly  opposite.  Part  of  the  old  wall  must  be  still  stand- 
ing. After  the  removal  to  Chauncy  Place  —  a  change 
which  many  persons  at  the  time  regretted  —  I  attended 


240  FIRST   CHURCH    IN    BOSTON.  [1786-1814. 

services  for  quite  a  number  of  years  under  Dr.  Frothing- 
ham,  a  classmate  of  mine  both  at  the  Latin  School  and  in 
Harvard  College,  and  always  my  intimate  friend  and  asso- 
ciate through  life." 

The  day  before  Christmas,  1880,  the  writer  called 
upon  the  venerable  widow  of  the  late  Dr.  Jacob  Big- 
elow,  then  nearly  ninety.  Though  not  a  member 
of  First  Church  at  any  period,  she  was  able  to  give 
me  a  distinct  and  accurate  description  of  the  old 
building :  — 

"  You  know,"  she  said,  "  that  was  the  church  where 
they  always  had  Thursday  Lecture.  Everybody  went  to 
it  in  those  days.  My  father  attended  Dr.  Eckley's  [Old 
South]  Church.  He  died  in  1809;  and  then  our  family 
occupied  a  pew  with  the  family  of  William  S.  Shaw  in  Fed- 
eral Street  Church. 

"  The  Old  Brick  Meeting-House  stood  just  where  Joy's 
Building  stands  to-day,  only  it  did  not  cover  quite  so 
much  ground.  There  was  a  passage-way  running  com- 
pletely round  it,  just  as  it  is  to-day.  It  was  built  of  brick, 
but  not  of  the  kind  (red  brick)  they  use  now.  The  inside 
was  square  and  very  plain,  the  walls  and  ceilings  being 
painted  white.  There  was  a  broad  alley  up  the  middle, 
and  two  side  alleys.  On  each  side  of  the  middle  alley 
were  double  rows  of  pews.  There  were  also  wall  pews, 
consisting  of  a  row  on  each  side  of  the  pulpit,  and  one  on 
the  right  and  left  of  the  church  as  you  entered.  They  had 
cushions  in  them,  but  otherwise  very  plain,  and,  as  I 
remember,  without  any  ornamentation  whatsoever.  The 
pulpit  was  square,  —  that  of  the  Old  South  was  tub-like,  — 
with  the  usual  sounding-board,  and  was  approached  by  a 
stairway  on  each  side.  There  was  a  gallery  running  all  the 
way  round.     The  singers  sat  there,  in  the  front  pew,  facing 


1786-1814.]  WILLIAM    EMERSON.  241 

the  pulpit.  They  had  no  organ  as  I  remember.  The  gen- 
eral appearance  of  the  church  was  plainer  even  than  that 
of  Chauncy  Place." 

Mrs.  Mary  Anna  Woodward,  eighty-six  years  old 
on  March  6,  188 1,  who  in  her  younger  days  (until 
about  1 828)  was  a  resident  of  Dorchester,  Mass.,  writes 
from  Palmyra,  N.  Y.,  Feb.  20,  1881,  as  follows  :  — 

"  I  was  never  in  the  Old  Brick  Church  but  once,  and 
that  was  to  attend  the  Thursday  Lecture.  Of  course,  I 
can  give  no  detailed  description  of  the  old  church ;  but 
the  Governor's  pew  —  so  they  called  it —  attracted  my  at- 
tention, being  near  where  I  sat.  It  was  a  large  double- 
sized  pew,  raised  above  the  rest  about  two  feet,  with  a  can- 
opy which  was  surrounded  by  chintz  hangings,  festooned 
and  trimmed  with  fringe.  There  were  no  long  curtains  at- 
tached. Faded  and  time-worn,  it  still  plainly  showed  what 
it  had  been  in  its  day.  The  old  church,  or  at  least  the 
walls,  had  not  been  disturbed  when  I  visited  '  Dow's  Long 
Room,'  which  occupied  the  passage  through  in  18 12.  This 
was  the  cheap  store  of  Boston,  where,  among  other  articles, 
they  had  a  great  show  of  '  indispensables,'  then  called  '  ret- 
icules.' This  shop  had  a  counter  running  the  whole  length 
on  one  side,  where  salesmen  were  stationed.  You  entered 
the  narrow  passage  at  one  end  of  the  church,  made  your 
purchase,  and  passed  out  at  the  other  end.  Dow's  shop 
was  a  part  of  the  old  church,  and  the  doors,  which  we 
passed  through  on  entering  and  leaving  the  Long  Room, 
belonged  to  the  church.  .  It  was  a  cheap  affair,  but  patron- 
ized by  the  very  best  class  of  customers." 

Mr.  William  Hayden,  for  a  long  time  chairman 
of  the  Standing  Committee  of  First  Church,  wrote 
as  follows  of  the  Old  Brick  at  the  time  of  the 
removal  from  Chauncy  Place  :  — 

16 


242  FIRST   CHURCH    IN    BOSTON.  [1786-1814. 

11  I  remember  the  old  church,  then  familiarly  known  as 
the  Old  Brick,  which  occupied  the  present  position  of 
Joy's  Building  on  Cornhill  Square.  I  attended  church 
there,  in  company  with  my  parents,  from  1800  up  to  1808, 
when  it  was  taken  down ;  and  its  external  and  internal 
structure  are  well  remembered,  even  to  the  pew  which  we 
occupied.  The  noise  and  dust  of  the  great  thoroughfare 
—  now  Washington  Street,  then  Cornhill  —  were  even  then 
so  great  as  to  render  the  location  unsuitable  as  a  place  of 
worship,  and  the  project  of  removal  to  Summer  Street  was 
agitated.  The  change,  though  determined  upon  by  the 
majority,  was  vehemently  opposed  by  some  of  the  wor- 
shippers, and,  among  others,  by  the  Hon.  Benjamin  Aus- 
tin, a  well-known  political  leader  of  the  Democratic  party, 
and  editor  of  the  Chronicle,  the  Democratic  organ  of  those 
days.  He  was  the  father  of  Charles  Austin,  who  was  killed 
by  Selfridge,  in  State  Street,  in  1806.  Mr.  Austin's  oppo- 
sition to  the  removal  of  the  church  extended  so  far  as  to 
lead  him  to  terminate  his  connection  with  it,  and  I  think 
he  never  attended  at  Chauncy  Place.  '  He  wrote  some 
verses  bewailing  the  fate  of  the  old  church,  of  which  the 
first  two  lines  are  all  that  I  remember,  running  thus :  — 

"  '  Farewell,  Old  Brick,  —  Old  Brick,  farewell ; 
You  bought  your  minister  and  sold  your  bell.'  " 

The  taxes  upon  the  pews  in  the  new  meeting- 
house in  Chauncy  Place  ranged  from  twelve  to 
twenty-four  cents  per  week,  the  whole  amount  being 
$36.63.  Out  of  one  hundred  and  thirty-four  pews, 
one  hundred  and  fourteen  were  owned  and  occupied 
at  the  opening  of  the  new  house.  The  Theological 
Library  was  placed  in  the  vestry.  The  parsonage  was 
on  the  corner  of  Summer  Street  and  Chauncy  Place. 

After  the  death  of  Emerson,  which  occurred  less 


% 

%t 

K 

\ 

M 

^ 

3  y> 

<5 

"J 

4- 

<^ 

oj 

1 

?"3 

"5 

> 

(^ 

o>     S 

V 

K 

'X. 

>^ 

X 

«% 

«* 

Q 

<M 

^ 

"*  2 

> 

-«* 

•*i 

I 

3^- 

* 
^ 

si      W 

K 

■  ^ 

*>«    ^. 

X 
^ 

5, 

^>s  «* 

>0  <J 

^    CM 

?Nl        0 

**■? 

SI  ^ 

-Vi      ") 

Xc 

X 

X 

X 

X 

tN      , 

"^  ,', 

-fr  •* 

<*    0 

"v.      9 

% 

^ 

± 

a 

^   " 

s 

<s 

■  r 

A 

"  i 

<P 

0 

rJ 

, 

.  -) 

— •    CJ 

C  <j 

<*rt"' 

S3 

-<tO 

Rar 

• 

>L 

* 

i 

t 


1^ 


f 


>, 


'<0 

^1 


to 

?5- 


< 

6 


% 


00' 


t*j 


te 


j  ax 

in 


q 
^ 


**, 


/4J»  i.V*t«jf«*i  SrS 

Hop  Ooog-eXC.      %3 


&&       S««N 


Si  X 


/^  Sue.  gr/ 


h 


&"£wi,l<l 

12^ 

3 Op  Bwre-Vtr 

64 

T 

dk  Cu-u£t 

5^# 

Jvj?  TTvayer 

63 

i 

fay  C-^curLC- 

^.2^ 

^tf«^>       JCev€»X£0Tl- 

fe -2, 

<, 

foft'S'vamAjls 

2-fl^ 

J^    Ba>codt 

61 

fagPSJifOoks 

J2.2J? 

«3<?^  F<atfoCw.gh«-»i-  6c 

JroPre^toti" 

2Z& 

JP>  Jos.3>tiLcLLte- 

59 

i 

/                    0 

30 &  &6tiidLu.id.)sui,$g 

^JCltooki- 

zof 

2&fSo.iu3>uuUaA. 

J"<^ 

+ 

^4T.  Davi't. 

Zpfc. 

JL,6$Ti$a.rg(-nt 

.5  J 

JtT  h^m^s 

-zo£ 

2.4.4b  D- &(ur-g*.nfc 

$4* 

x 

J{,  PcoK 

)&£ 

22  £   SNc0iU; 

53 

yJ^VVt'iXuci.v,c 

<•     }lc& 

2.0$  Carter, 

5^ 

^ 

y^SocixK 

llo& 

2-0  &  5ooi^%,v 

5/Jl 

I 


B 

3 


Oi 


57  »*«n»^ 

ag  Wa.Les,S<:nf     30$ 
/iVToyM-fy  30  fr 

4_f  Roving-  20$, 

X  44  Tc .  Su.rj't»vfc-    25  ^. 

tfjy  &ocULoacL,Jum-  z.4-p 

S  5 1/  Society,  ^> 

T 


T~ 


% 
I 

ST 

■I 


5ii 


_2^  g  V'<  i  txbut.y.i- 
XC,p '  G-iirb-tiio 

2-0$  s;&jvto )••<> 

J-O^^ppleXSr- 


32, 
31 
30 


29 


2L 
26 

23 


fJlp-3J<3 


Zu\ 


V 


c- 


^f 


CP 


Ji- 


r 


/4.^' 


</4  barker  IS$ 

iy  3?u_j»e£-  lb  $ 

^  -22.  e<5C  >  /4^ 


1  ^ 

^    y 

E    \  p 

2    ° 

C       -^ 

^L 


GO 


sfy 

cr 

$    OC 

vc 

Q 

1  y- 

y- 

-^ 

s 

^     <j> 


ti 


7 — 7 


1786-1814.]  JOHN    LOVEJOY   ABBOT.  243 

than  three  years  after  the  removal  from  Cornhill, 
the  society  remained  for  nearly  two  years  without 
any  settled  minister. 

John  Lovejoy  Abbot,  of  Andover,  was  then  in- 
vited to  preach  as  a  candidate  for  the  five  Sundays 
in  May,  181 3.  During  that  month  he  was  unani- 
mously elected  pastor  of  First  Church  by  vote  of 
the  society.  This  choice  was  confirmed  by  the 
vote  of  the  brethren  on  May  23,  which  gave 
John  L.  Abbot  fifty-six  votes,  Joseph  McKean  ten, 
and  Francis  Parkman  seven.  He  was  ordained 
July  14,  1813.  "Introductory  prayer  by  Rev.  Mr. 
Thacher ;  Sermon  by  Rev.  Professor  Ware ;  Con- 
secrating prayer  by  Rev.  Dr.  Lathrop ;  Charge 
by  Rev.  President  Kirkland ;  Fellowship  of  the 
Churches  by  Rev.  Charles  Lowell ;  Concluding 
prayer  by  Rev.  Mr.  Parker,  of  Portsmouth.  The 
members  composing  the  Ecclesiastical  Council, 
with  the  professors,  tutors,  and  residents  of  Har- 
vard University,  also  the  Episcopal  clergy  and 
Baptist  ministers  of  the  town,  with  all  the  clergy 
of  the  Boston  association,  with  a  large  number  of 
invited  guests,  and  the  proprietors  of  pews  in  First 
Church,  dined  at  Concert  Hall.  The  whole  was 
conducted  with  decency  and  in  order. 

"  Sam  Bradford,  Clerk? 

The  ministry  of  Mr.  Abbot  was  of  short  duration. 
He  had  scarcely  entered  upon  his  duties  when  the 
state  of  his  health  obliged  him  to  desist. 


244  FIRST   CHURCH    IN    BOSTON.         [1786-1814. 

LIFE    OF   ABBOT. 

John  Lovejoy  Abbot,  eldest  son  of  John  Lovejoy 
and  Phoebe  Abbot,  was  born  in  Andover,  Mass., 
Nov.  29,  1783.  His  father,  who  was  a  farmer,  was 
desirous  that  his  son  should  pursue  the  same  calling, 
but  did  not  press  his  wishes  when  he  saw  that  his 
mind  was  bent  on  securing  a  liberal  education. 
After  a  preparatory  course  at  Phillips  Academy, 
Andover,  he  entered  Harvard  College  at  the  age  of 
seventeen,  and  graduated  with  honor  in  1805.  He 
then  returned  home,  and  became  a  student  of  the- 
ology under  Rev.  Jonathan  French,  who  at  that 
time  preached  for  the  society  of  which  his  parents 
were  members.  Soon  afterwards  he  obtained  an 
appointment  as  proctor  at  Harvard,  in  order  to  pur- 
sue his  studies  under  Dr.  Ware,  the  successor  of 
Dr.  Tappan,  as  professor  of  theology  at  Cambridge. 
In  1807  Mr-  Abbot  was  appointed  reader  in  the 
Episcopal  church  in  Cambridge,  and  held  the  office 
for  a  year.  He  was  made  librarian  of  the  College 
in  181 1,  and  continued  in  that  capacity  for  two 
years.  Meanwhile  he  had  been  licensed  to  preach 
in  1808,  and  had  frequently  supplied  vacant  pulpits 
in  the  neighborhood. 

After  accepting  the  call  of  First  Church  to 
become  the  successor  of  Mr.  Emerson,  in  18 13, 
he  was  married,  October  24,  to  Elizabeth  Bell, 
daughter  of  Thomas  and  Elizabeth  (Bell)  Warland, 
of  Cambridge.     He  preached  a  few  Sundays  only 


1786-1814.]  JOHN    LOVEJOY   ABBOT.  245 

after  his  ordination,  when  a  wasting  consumption 
obliged  him  to  cease  from  labors  which  were 
never  afterwards  resumed.  His  request  for  a  tem- 
porary relaxation  from  work  met  with  a  ready  re- 
sponse from  the  society.  The  following  votes  were 
immediately  and  unanimously  passed  :  — 

"  Oct.  17,  18 13.  A  letter  was  communicated  from 
Rev.  Mr.  Abbot  respecting  the  ill  state  of  his  health : 
Whereupon 

"  Voted,  unanimously,  That  this  Church  and  Congrega- 
tion are  deeply  afflicted,  and  sincerely  regret  the  indispo- 
sition and  ill  state  of  health  of  their  revered  and  beloved 
Pastor;  and  they  recommend  that  he  comply  with  the 
advice  of  his  physicians  with  respect  to  a  contemplated 
voyage  or  journey. 

"  Voted,  That  the  Standing  Committee  be  requested  to 
inform  the  Rev.  Pastor  of  the  above  vote,  and  to  aid  him  in 
suitable  arrangements  for  the  same. 

"  Voted,  That  the  expenses  of  supplying  the  pulpit  be 
paid  by  the  Society  during  the  absence  of  the  Rev.  Mr. 
Abbot,  and  that  his  salary  be  continued." 

Besides  a  copy  of  these  votes,  the  following  letter 
was  sent  to  Mr.  Abbot :  — 

Boston,  Oct.  18,  1813. 

Rev.  John  L.  Abbot. 

Dear  Sir, — Your  letter  of  the  17th  inst.,  communi- 
cated to  the  First  Church  and  Society,  was  presented 
yesterday,  and  by  them  received  with  the  most  sincere 
sentiments  of  respect,  sympathy,  and  affection ;  and  whilst 
they  bow  with  submission  to  the  Providence  of  God  in  his 
dispensation  which  is  about  to  separate  the  Pastor  from 
his  flock,  we  hope,  with  the  blessing  of  God,  for  the  re- 
covery and  establishment  of  your  health,  and  that  we  may 


246  FIRST    CHURCH    IN    BOSTON.         [1 786-1 814. 

have  mutual  cause  to  sing  of  mercy  and  of  judgment.     We 

enclose  a  copy  of  the  Votes  of  the  Society,  and  in  behalf 

of  the  Standing  Committee   are,   Rev.  and  dear  Sir,  with 

sentiments  of  esteem  and  respect, 

Your  friends  and  obedient  servants, 

David  Tilden,    >  _. 

,  ,  _  >  Deacons. 

James  Morrill,  5 

Mr.  Abbot  sailed  from  New  Bedford  for  Portugal 
Nov.  29,  18 1 3,  and  after  six  months'  absence  reached 
home  June  10,  18 14.  The  return  voyage  was  so 
long  and  rough  as  to  deprive  him  of  any  benefit 
from  his  foreign  travels ;  and  finding  himself  unable 
to  resume  preaching,  he  went  to  Brighton  to  spend 
the  summer. 

After  a  long  and  painful  struggle  he  gradually 
came  to  realize  that  it  was  hopeless  to  think  of  re- 
suming his  labors,  and  early  in  October  seriously 
reflected  on  resigning  his  charge.  During  that 
month  he  spent  a  few  days  in  the  family  of  Peter 
C.  Brooks  at  Medford.  He  next  visited  his  home  in 
Andover,  driving  most  of  the  way  himself  in  a 
chaise  from  Brighton  (a  distance  of  twenty  miles), 
and  arrived  at  his  destination  in  cheerful  spirits. 
He  seemed  to  be  equally  well  the  following  day  un- 
til evening,  when  his  condition  was  such  as  to  cause 
the  greatest  alarm.  From  this  time  he  gradually 
declined  until  early  in  the  morning  of  Oct.  17, 
18 14,  when  he  quietly  breathed  his  last.  In  ac- 
cordance with  the  request  of  his  parishioners  he 
was  buried  from  Chauncy  Place  meeting-house,  the 
sermon   being  preached   by   Edward   Everett,  then 


1786-1814]  JOHN    LOVEJOY   ABBOT.  247 

pastor  of  the  church  in  Brattle  Square.  The  dis- 
course delivered  on  this  occasion,  together  with  a 
monody  to  his  memory  by  J.  Lathrop,  Jr.,  were  pub- 
lished.    He  was  buried  at  Andover,  Mass. 

As  a  preacher  Mr.  Abbot  had  very  little  opportu- 
nity to  exercise  his  gifts.  While  studying  for  the 
ministry  at  Cambridge  he  preached  several  sermons 
before  a  religious  society  of  which  he  was  a  mem- 
ber. These  were  generally  of  a  "  serious  and  prac- 
tical nature,"  avoiding  topics  which  would  lead  to 
controversy.  But  on  one  occasion  at  least,  in  a  ser- 
mon before  the  Theological  Society  in  Cambridge, 
delivered  April  26,  1809,  he  departed  from  this  rule, 
selecting  for  his  subject  the  u  Worship  of  Christ," 
and  enforcing  the  negative  side  of  the  argument.  It 
would  appear  from  this  that  his  views  had  changed 
in  some  respects  since  he  was  appointed  reader  in 
the  Episcopal  church  in  Cambridge.  Of  the  par- 
ticular type  of  Unitarianism  which  he  favored  noth- 
ing more  definite  can  be  stated  than  that  his  views 
are  said  to  have  been  "  in  substantial  accordance 
with  those  of  Dr.  Charming  at  that  period."  As 
a  pastor,  the  ties  in  which  he  was  bound  to  his 
society  during  his  brief  ministry  were  very  strong. 

Mr.  Abbot  died  without  issue.  His  widow  mar- 
ried Dr.  Manning,  of  Cambridge,  and  died  March 
4,  1880,  at  the  age  of  ninety-four  years  and  eight 
months. 

In  the  twenty-nine  years  ending  with  18 14,  two 
hundred  and  fifteen  persons   signed   the   covenant. 


248  FIRST   CHURCH    IN    BOSTON.         [1786-1814. 

During  the  same  space  the  number  of  baptisms  was 
five  hundred  and  eighty-two,  of  which  two  hundred 
and  ninety-nine  were  males,  and  two  hundred  and 
seventy-eight  females,  besides  five  whose  sex  is 
unknown.1 

It  appears  that  the  version  of  the  Psalms  called 
Tate  and  Brady  was  used  by  the  church  until 
superseded,  probably,  by  Rev.  William  Emerson's 
collection.  In  1808  the  pastor  published  "A  Se- 
lection of  Psalms  and  Hymns,  embracing  all  the 
Varieties  of  Subject  and  Metre  suitable  for  Private 
Devotion  and  the  Worship  of  Churches."  It  does 
not  appear  from  the  records  whether  this  book  was 
used  in  the  service  of  the  church.  It  would  seem 
strange  if  such  were  not  the  case,  however;  for 
apart  from  the  consideration  due  to  the  author,  the 
work  commends  itself  as  one  prepared  with  great 
care  and  discrimination.  In  his  preface  Mr.  Emer- 
son says :  "  Lastly,  prefixing  to  each  psalm  and 
hymn  the  name  of  a  tune  well  composed  and  judi- 
ciously chosen,  is  an  evident  and  valuable  auxiliary 
to  musical  bands,  and  conduces  to  the  perfection  of 
sacred  harmony.  No  American  hymn-book  has  hith- 
erto offered  this  aid  to  the  performers  of  psalmody." 

The  book  of  "  Hymns  for  the  Christian  Church," 
now  in  use,  comprises  some  two  hundred  and  fifty 
selections  from  the  "  Psalter,"  while  the  remainder 
were  gathered  from  other  sources  by  the  pastor. 

1  "  Five  children  of  Richard  and  Venus  Dodge,  blacks,"  A.  D.  1809. 


? 


CHAPTER    VII. 

1815-1849. 

NATHANIEL   LANGDON    FROTHINGHAM. 

Disappointments  in  the  Parish.  —  The  Death  of  Mr.  Emerson  and  of 
Mr.  Abbot.  —  The  New  Building  not  Satisfactory,  and  the  Removal 
complained  of  by  Many.  —  Call  of  Mr.  Frothingham.  —  Sketch  of 
his  Life  and  Character.  —  His  Return  to  his  Pulpit,  and  his  Last 
Words  on  several  Occasions  there  and  elsewhere.  —  His  Blind- 
ness. —  His  Rare  Scholarship.  —  His  Hymns.  —  Many  Tributes  to 
his  Gifts  as  a  Man  of  Letters,  and  to  his  Constancy  as  a  Preacher 
and  Pastor.  —  Funeral  Services.  —  Resolutions  of  the  Church.  — 
Memoir  by  Dr.  Hedge.  —  The  Ministry  of  Dr.  Frothingham. — 
The  Unitarian  Controversy,  and  his  Comparative  Indifference  to  it. 
—  Exciting  Topics.  —  Real  Estate  of  the  Church.  —  The  Music.  — 
Half  Way  Covenant  Dispensed  with.  —  Sunday  School.  —  Congre- 
gation Incorporated.  —  Two  Hundredth  Anniversary-  —  Transcen- 
dentalism. —  The  Minister's  Relation  to  it.  —  Christian  Psalter.  — 
Meeting-House  Reconstructed.  —  Resignation  of  Dr.  Frothing- 
ham, and  Church  Action  thereon.  —  Baptisms  and  Admissions  to 
the  Church. 

pHE  society  had  seen  many  distracting  changes 
during  the  few  years  that  had  elapsed  since 
they  ceased  to  worship  in  the  Old  Brick.  There 
was  the  removal  from  Cornhill,  to  many  persons  a 
source  of  deep  regret ;  then  the  loss  of  Mr.  Emerson 
in  the  very  fulness  of  his  powers  ;  and  finally,  after  a 
vacancy  of  nearly  two  years,  the  short  and  intermit- 
tent ministry  of  Mr.  Abbot.     A  better  day,  however, 


25O  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

was  at  hand.  The  society  soon  made  choice  of  one 
who  was  to  remain  their  minister  for  an  extended 
period. 

Shortly  after  the  death  of  Mr.  Abbot,  Mr.  Na- 
thaniel Langdon  Frothingham  received  a  unanimous 
call  to  fill  the  pulpit.  The  date  of  his  election  is 
Feb.  26,  181 5,  and  seems  to  have  been  the  imme- 
diate result  of  an  invitation  extended  to  him  in  De- 
cember,  1814,  to  preach  four  Sundays  "in  January 
next."1  His  letter  of  acceptance  was  read  after  after- 
noon service,  February  12,  by  Dr.  Lowell.  His  ordi- 
nation took  place  March  15,  1815.  Professor  Ware 
offered  the  introductory  prayer ;  sermon,  by  Rev. 
Joseph  McKean  ;  consecrating  prayer,  by  Rev.  Wil- 
liam E.  Channing;  charge,  by  Rev.  John  Lathrop; 
fellowship  of  the  churches,  by  Rev.  S.  C.  Thacher; 
concluding  prayer,  by  Rev.  Francis  Parkman.  The 
council,  clergy,  and  others  dined,  after  the  exercises, 
at  Concert  Hall. 

We  note  a  transition  from  ancient  to  modern 
usage  in  the  issue  of  special  cards  of  invitation  to 
the  ceremony  of  ordination.  Instead  of  a  general 
participation  in  that  observance,  as  was  the  custom 
when  Church  and  State  were  blended,  the  growth 
of  population  and  increase  in  the  number  of  churches 
of  other  denominations  had  combined  to  diminish 
its  glory  as  a  public  occasion,  and  to  give  to  the 
ceremony  more  of  the  nature  of  an  assembly  of 
those  who  were  in  special  sympathy  with  it. 

1  Corporation  Records,  Vol.  I.  16. 


1815-49]  NATHANIEL   L.    FROTHINGHAM.  25 1 


The  Committee  of  the  FTRST  CHURCH  AND  SOCI- 
ETY in  Boston  request  the  favour  of  your  company  at  the 

ORDINATION 

op  » 

MR.  N.  L.  FROTHINGHAM, 

on  Wednesday,  the  15th  inst. 

The  Sc  rvices  will  commence  at  1 1  o'clock,  A.  M.  After  the 
Solemnities  of  the  Day,  your  company  is  requested,  to  dine  with 
the  Committee,  at  Concert-Hall 

JAMES   MORRILL.  ?  n 
WILLIAM  SMiiHo  Commi"ce- 

Boston,  March  <>, 18 If. 


Admit 

To  the  dinner  provided  for  the  REV.  CON- 

GREG&TIONM,  CLERGY,  at  Concert  Hall,  on 
Thursday,  1st  June. 

JAMES  MORRILL,       ) 
BENJAMIN  WELD,     )  Cwmmttee 
THOMAS  K.  JONES.  ) 

DinBer  on  Table  at  2  o'clock. 


252  FIRST   CHURCH    IN   BOSTON.  [1815-49. 


LIFE   OF   FROTHINGHAM. 

Nathaniel  Langdon,  son  of  Ebenezer  and  Joanna 
(Langdon)  Frothingham,  was  born  in  Boston,  July 
23,  1793.  In  early  boyhood  he  showed  scholarly 
tastes  and  unusual  intellectual  promise.  He  en- 
tered the  Boston  Public  Latin  School  in  1803 
with  Edward  Everett,  Charles  P.  Curtis,  William 
T.  Andrews,  and  Edward  Reynolds.  After  pursu- 
ing the  regular  course  at  that  institution  in  a  highly 
creditable  manner  he  was  admitted  to  Harvard  Col- 
lege in  1807  at  the  age  of  fourteen.  His  college 
life  is  thus  described  by  his  classmate  and  friend, 
Rev.  Dr.  Allen,  of  Northborough  :  — 

"  Dr.  Frothingham  was  one  of  my  most  intimate  friends 
in  college,  and  our  intimacy  and  friendship  lasted  through 
life.  He  was  one  of  the  younger  members  of  the  class ; 
and  although  from  the  first  a  diligent  student  and  a  good 
scholar,  it  was  not,  I  think,  till  his  third  year  that  he  gained 
a  high  rank  among  his  fellow-students.  But  at  the  close 
of  his  college  course  he  was  surpassed  by  very  few ;  and 
as   a  reward   of  distinguished    merit    an   English   Oration 

—  out  of  the  usual  course — was  assigned  him  for  Com- 
mencement. He  was  an  elegant  classical  scholar,  a  fine 
writer  in  prose  and  verse ;  and  in  elocution  he  was  sur- 
passed by  none  of  his  classmates,  not  excepting  Ed- 
ward   Everett.     He  was   a   great  favorite  —  almost  a  pet 

—  of  Dr.  McKean,  the  Professor  of  Rhetoric,  who  seemed 
to  regard  him  as  a  model  orator.  Through  his  college 
life  he  maintained  an  irreproachable  character,  and  was 
highly  esteemed  by  his  classmates,  who,  without  jealousy 
or  envy,  watched  his  progress,  and  were  proud  of  his 
fame." 


Ttf/sfa^z^ 


tZ^Zt^ 


1815-49]  NATHANIEL   L.    FROTHINGHAM.  253 

After  graduating  in  181 1,  and  serving  as  usher  in 
the  Boston  Latin  School  until  May,  181 2,  he  ac- 
cepted the  appointment  of  preceptor  of  rhetoric 
and  oratory  at  Harvard,  an.  office  for  winch  bis  fine 
tastes  and  large  acquirements  in  that  department 
eminently  fitted  him,  although  then  only  nineteen 
years  of  age.  His  duties  in  this  capacity  were  not 
exacting,  and  did  not  interfere  with  the  pursuit  of 
those  studies  which  were  to  fit  him  for  a  more 
devoted  calling.  He  received  the  degree  of  A.  M. 
in  course  in  18 14,  and  his  connection  with  the 
College  ceased  with  the  call  to  First  Church  in 
1815. 

The  first  entries  on  his  "  Ministerial  Record  "  are 
as  follows :  — 

"  Jan.  23,  1 8 1 5.  By  an  unanimous  vote  of  the  mem- 
bers of  First  Church  of  Christ,  in  Boston,  I  was  invited  to 
become  their  pastor. 

"  Jan.  26.  By  an  unanimous  vote  of  the  Brethren  of 
the  First  Church  and  Congregation  I  was  chosen  for  their 
pastor. 

"Feb.  12.  My  answer  accepting  the  charge,  to  which 
the  preceding  votes  had  called  me,  was  read  by  the  Rev. 
Mr.  Lowell  to  the  First  Church  and  Congregation. 

"  Eleven  weeks  elapsed  between  my  invitation  to  preach 
at  Chauncy  Place  and  my  call  to  settle  there.  During  this 
time  I  supplied  the  desk  and  preached  in  that  church  six- 
teen discourses.  In  the  interval  between  my  invitation  and 
my  ordination  I  supplied  the  pulpit  by  exchange." 

In  1 818  Dr.  Frothingham  married  Ann  Gorham 
Brooks,  sister  of  the  late  Peter  C.  Brooks,  who,  like 


254  FIRST   CHURCH    IN    BOSTON.  [1815-49. 

his  distinguished  father  of  the  same  name,  was  a 
lifelong  and  honored  member  of  First  Church.  His 
wife  was  also  a  sister  of  Mrs.  Edward  Everett  and 
Mrs.  Charles  Francis  Adams,  the  latter  of  whom  is 
the  sole  survivor  of  her  generation.  After  a  long 
and  singularly  devoted  ministry,  relieved  in  the  ear- 
lier part  by  a  year  of  foreign  travel,  Dr.  Frothing- 
ham,  finding  his  bodily  strength  would  no  longer 
bear  the  strain,  made  a  second  visit  to  Europe  in 
1849.  On  his  return  the  same  year,  with  health 
still  much  impaired,  he  found  it  necessary  to  re- 
sign his  charge.  Though  relieved  of  all  ministe- 
rial  responsibility,  his  connection  with  the  society 
as  a  parishioner  was  never  severed.  His  friendly 
advice  was  sought  and  given  on  all  occasions,  though 
he  took  part  in  the  public  services  of  the  church  in 
only  one  instance.  The  present  minister  thus  re- 
calls this  memorable  occasion  :  — 

"  Sunday  morning,  on  the  22d  of  June,  1862,  Dr.  Froth- 
ingham  came  once  more  into  his  old  pulpit,  to  the  great 
satisfaction  of  his  former  parishioners.  1  Cor.  vii.  29,  30, 
31,  supplied  the  text.  'Time  and  Eternity'  was  the  sub- 
ject. We  measure  life,  in  the  body  and  out  of  the  body, 
by  what  we  do  and  bear,  by  what  we  endeavor  and  suffer 
and  enjoy.  '  I  see  no  clock,'  he  said,  '  in  that  Divine 
House.'  The  sermon  was  exquisitely  tender,  the  language 
such  as  fell,  according  to  my  experience,  from  no  other 
lips,  —  for,  as  I  have  often  had  occasion  to  say,  there  were 
words  and  phrases  of  this  preacher  and  talker  that  have 
perished  with  him ;  to  use  one  of  the  old  ecclesiastical 
phrases,  as  there  was  a  '  Use  of  Sarum  '  or  of  '  Canter- 
bury,' so  there  was  a  '  Use  of  the  Minister  of  First  Church 


iSis-49-]  NATHANIEL    L.    FROTHINGHAM.  255 

from  1814  to  1850"  which  was  characteristic  and  peculiar. 
Dr.  Frothingham  by  this  time  was  almost  blind ;  and  his 
sermon  was  not  read,  though  it  was  written  upon  paper,  — 
a  transcript,  I  suppose,  of  what  had  already  been  written 
upon  the  inner  tablets;  just  as  he  would  fasten  the  stanza 
of  a  German  hymn  in  his  mind,  and  carry  it  with  him  in 
his  morning  walk  with  his  faithful  companion,  sure  to 
bring  it  back  in  musical  English  verse.  Dr.  Frothingham, 
wonderful  talker  as  he  was,  and  rich  in  resources  of  learn- 
ing and  thought  and  imagination,  would  not  trust  himself 
to  extemporaneous  preaching.  He  once  told  me  that  he 
'always  dreaded  to  face  an  audience;'  and  he  could  not 
add  to  his  discomfort  the  dread  of  falling  into  some  cru- 
dity or  slovenliness  of  speech,  which,  however,  would  have 
been  least  likely  to  have  befallen  him  of  all  men.  If  he 
could  have  been  persuaded  to  have  burned  his  ships  be- 
hind him,  and  put  out  to  sea,  I  am  sure  that  his  preaching 
would  have  gained  in  popularity  without  losing  any  of  its 
intrinsic  value.  It  was  over  fine,  sometimes,  for  daily  use, 
and  he  was  hindered  by  the  manuscript  behind  which  he 
tried  to  shelter  himself.  Many  persons  who  have  read  his 
sermons  since  they  heard  them  have  been  surprised  to 
find  how  much  they  missed  while  they  only  listened.  The 
sermon  of  which  I  am  writing  was  all  the  more  effective 
because  the  preacher  was  compelled,  by  his  poor  vision,  to 
preach  it.  The  minister's  rare  taste  appeared,  as  during 
the  years  of  his  pastorate,  in  the  hymns  and  the  music. 
The  sermon  was  repeated  on  the  two  Sundays  following, 
first  at  West  Church,  and  then  at  King's  Chapel.  Dr. 
Frothingham  was  all  these  years  as  faithful  a  parishioner 
as  he  had  been  minister ;  and,  as  all  know,  in  this  world 
of  diversities  of  men's  judgments,  and  changes  in  ways  and 
means,  it  is  not  easy  to  pass  gracefully  from  the  pul- 
pit to  the  pews,  and  resign  your  work  to  less  skilled  hands. 
Until  disease  had  put  his  mind  beyond  his  reach  and  con- 
trol he  had  a  wonderful  faculty  of  keeping  his  own  coun- 


256  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

sel  when  he  was  unable,  as  he  often  must  have  been,  to 
assent  and  sympathize.  What  he  was  to  the  minister 
during  his  earlier  years  in  the  neighborhood  of  street  and 
city,  and  afterwards  while  this  destined  successor  was  at 
best  a  boy  preacher,  that  he  continued  to  be  when,  largely 
under  his  auspices  and  at  his  suggestion,  he  was  called 
from  Northampton  to  undertake  the  charge  of  the  old 
church  at  a  time  of  denominational  transition  and  even 
controversy  between  new  and  old,  and  right  wing  and 
left  wing.  Although  the  new  house  of  worship  was  for 
the  old  minister  too  much  a  '  cathedral,'  and  too  little 
a  '  meeting-house,'  he  was  none  the  less  ready  to  con- 
tribute a  beautiful  hymn  for  the  service  of  laying  the 
corner-stone. 

"His  last  appearance  in  the  pulpit  was  at  the  impromptu 
meeting  in  Hollis  Street  Church  on  the  day  of  the  assas- 
sination of  President  Lincoln.  His  remarkable  prayer  on 
that  occasion  will  never  be  forgotten  by  those  who  heard 
it.  Beautiful,  fitting,  and  appropriate  in  itself,  his  blindness 
gave  added  pathos  to  his  heartfelt  devotion." 

After  his  retirement  from  public  life  Dr.  Froth- 
ingham  devoted  himself  to  literary  tasks,  producing 
at  .this  late  period  some  of  his  most  finished  per- 
formances. In  1852  he  sent  to  press  a  volume  en- 
titled "  Sermons  in  the  Order  of  a  Twelvemonth," 
"  containing  some  of  the  best  of  his  professional 
discourses,  all  of  which  breathe  a  lofty  strain  of 
Christian  thought  and  sentiment,"  and  are  beauti- 
fied by  that  singular  grace  of  diction  so  character- 
istic of  his  writings.  In  1855  appeared  a  volume 
of  his  poems  under  the  title  of  "  Metrical  Pieces," 
which,  in  spite  of  their  modest  designation,  places 
the  author  on  the  higher  level  of  American  poets. 


I8I5-49-]  NATHANIEL    L.    FROTHINGHAM.  257 

In  the  spring  of  1859,  accompanied  by  his  family, 
he  made  a  third  and  final  visit  to  Europe,  returning, 
after  an  absence  of  a  year  and  a  half,  in  November, 
i860.  He  had  scarcely  reached  home  when  his 
eyesight,  never  perfect,  began  seriously  to  fail  ; 
and  marked  "  symptoms  of  glaucoma,"  which  had 
afflicted  other  members  of  his  family,  seemed  to  fore- 
bode an  entire  loss  of  vision.  This  unhappy  condi- 
tion was  realized  four  years  later,  following  close 
upon  a  sad  bereavement  which  deprived  him  of  his 
dearly  cherished  wife.  The  effect  of  a  painful  oper- 
ation on  his  eyes,  performed  in  the  summer  of  1864, 
instead  of  enlarging  his  feeble  vision,  as  was  hoped, 
hastened  on  the  pending  gloom,  and  finally  left  him 
for  the  last  six  years  of  his  life  in  utter  darkness. 

But  five  at  least  of  these  "darkened  years  "  were 
not  devoid  of  intellectual  vision.  With  the  help  of 
one  who  well  performed  the  varied  offices  of  secretary, 
friend,  and  nurse,  he  continued  his  labors,  arranging 
his  papers,  dictating  poems,  translating  German 
hymns,  and  composing  material  for  a  second,  volume 
of  "  Metrical  Pieces,"  which,  however,  did  not  go 
through  the  press  until  the  workman  had  become 
incapable  of  all  interest  in  the  work.  His  declin- 
ing years  were  cheered  and  lightened  by  "  troops 
of  friends."  Nothing  was  wanting  which  might 
help  to  relieve  the  burdens  of  old  age.  He  en- 
joyed "  the  sound  of  familiar  voices  when  familiar 
faces  beamed  on  him  in  vain,"  and  conversed  "  with 
unimpaired   faculty  and   zest   until   nearly  the   last 

17 


258  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

year  of  his  life."  "  In  my  frequent  visits  to  him," 
writes  Dr.  Allen,  "  in  the  '  evil  days '  which  came 
upon  him  after  the  external  world  was  shut  out  from 
his  sight,  I  always  found  him  bright  and  cheerful, 
fond  of  recalling  the  scenes  of  our  college  life  and 
the  memory  of  departed  classmates  and  friends, 
and  thankful  for  the  blessings  that  still  remained." 
The  same  writer,  alluding  to  "  a  prominent  trait  of 
Dr.  Frothingham's  character,"  says :  "  I  have  per- 
sonal knowledge  of  his  kindness  and  generosity,  for 
I  have  been  the  almoner  of  his  bounty;  and  I  know 
that  some  —  I  believe  that  many  —  recall  his  acts 
of  kindness  and  bless  his  memory."  The  last  few 
months  of  his  life  were  burdened  with  a  load  "  which 
leaned  too  hardly  on  his  weakened  frame,  and  shut 
out  every  prospect  but  that  of  the  great  Beyond." 
He  died  on  Monday,  April  4,  1870.  The  following 
extract  is  taken  from  an  obituary  notice  by  the  Rev. 
T.  B.  Fox,  which  appeared  in  the  Boston  Transcript 
on  the  same  day  :  — 

"  Rev.  Nathaniel  Langdon  Frothingham,  D.  D.,  died  at 
his  residence  in  Newbury  Street,  Monday  morning,  at  two 
o'clock,  receiving  thus  a  blessed  relief  from  a  protracted 
and  painful  sickness.  Though  for  several  years  he  has 
been  a  sufferer  in  the  seclusion  of  the  sick-chamber,  and 
out  of  the  sight  of  all  but  a  few  friends  and  those  who 
ministered  to  him  with  unwearied,  filial  devotion,  he  has 
not  been  out  of  the  minds  and  the  hearts  of  the  many  who 
highly  esteemed  and  greatly  loved  him ;  and  sincere  sor- 
row will  be  mingled  with  the  feeling  that  his  departure  was 
ordered  in  mercy. 


I8IS-49-]         NATHANIEL   L.    FROTHINGHAM.  259 

"  Quietly  devoted  to  his  professional  duties,  Dr.  Froth- 
ingham's  life  was  uneventful,  for  it  was  the  life  of  the  stu- 
dent and  the  man  of  letters.  His  learning  was  various  and 
accurate;  and  he  was  honored  for  his  acquirements,  as 
well  as  for  the  high  order  of  his  intellectual  gifts.  In  so- 
cial converse  he  was  the  coveted  teacher  and  companion 
of  our  best  thinkers  and  scholars.  His  interest  and  delight 
in  literary  pursuits  continued  unabated  when  others,  suffer- 
ing from  infirmities  and  pains  like  his,  would  have  aban- 
doned their  books  and  pens,  and  felt  that  even  to  listen  to 
reading  was  a  luxury  to  be  given  up.  Whilst  sickness 
allowed  him  to  work,  he  was  never  idle. 

"  Dr.  Frothingham  published  several  volumes  of  prose 
and  poetry ;  and  to  the  Christian  Examiner,  the  North 
American  Review,  and  several  other  periodicals,  he  fre- 
quently contributed  articles  of  rare  excellence,  both  as  to 
their  substance  and  their  form.  His  style  was  singularly 
pure  and  rich,  showing  a  finish  and  correctness  in  eloquent 
paragraphs  and  exquisite  sentences  quite  unrivalled.  His 
exaction  and  fastidiousness  as  a  critic  of  the  writings  of 
others  were  severely  applied  to  his  own  productions ;  and 
hence  the  polish,  erudition,  solid  brilliancy,  lofty  sentiment, 
and  thoughtfulness,  which  have  put  them  among  the  best 
specimens  of  American  literature. 

"  Of  Dr.  Frothingham  as  a  man  it  is  hardly  necessary  to 
speak,  in  this  community,  to  those  of  his  own  day  and 
generation,  or  to  those  younger  than  himself,  whose  privi- 
lege it  was  to  meet  him  and  enjoy  intercourse  with  him. 
Courteous,  genial,  hospitable,  liberal  in  his  conservatism, 
catholic  in  his  judgments,  free  from  all  petty  envies  and 
jealousies,  without  ostentation,  and  scorning  loud  or  mere 
professions,  there  was  about  him  a  winning  charm  that 
made  his  presence  and  his  speech  ever  welcome  to  all." 

The  following  resolutions  were  adopted  as  an  ex- 
pression of  the  general  feeling  of  sorrow  and  sym- 


260  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

pathy  called  forth   among  his   old  parishioners   by 
his  decease  :  — 

Inasmuch  as  it  has  pleased  Almighty  God  to  take  to 
himself,  after  an  unusually  protracted  season  of  privation 
and  extreme  bodily  suffering,  their  late  beloved  Pastor, 
Revd  Nathaniel  Langdon  Frothingham,  the  Standing  Com- 
mittee of  the  First  Church,  feeling  most  desirous  of  putting 
on  record  an  expression  of  their  loving  sense  of  his  in- 
estimable worth,  and  of  their  tender  sympathy  with  him 
during  the  years  of  suffering  in  which  he  has  been  with- 
drawn from  personal  communion  with  most  of  them,  do 
hereby 

Resolve,  That  in  the  decease  of  Dr.  Frothingham  the 
Christian  church  in  Boston  has  lost  an  able,  earnest,  and 
eloquent  disciple. 

Resolved,  That  as  his  immediate  associates  we  deplore 
his  loss  as  of  an  eminently  social  and  genial  companion,  a 
kindly  sympathetic  friend  and  Christian  teacher,  but  re- 
joice to  find  consolation  in  his  own  beautiful  words, — 

"  He  's  gone  before,  where  pain  is  past, 
Nor  clanger  threats,  nor  grief  corrodes  ; 
And  joy  is  full,  and  treasures  last, 
In  those  immortal  'many  abodes.'  " 

Resolved,  That  during  the  long  hours  of  irremediable 
pain  and  mysterious  trial  which  have  clouded  the  last  years 
of  our  departed  friend,  the  hearts  of  the  congregation 
have  been  constantly  turned  in  tender  sympathy  towards 
him,  only  too  conscious  of  their  inability  to  offer  him  any 
other  alleviation. 

Resolved,  That  by  the  decease  of  Dr.  Frothingham  the 
literary  world  has  been  deprived  of  "  a  scholar,  and  a 
ripe  and  good  one,  exceeding  wise,  fair  spoken,  and  per- 
suading," and  a  sacred  poet,  whose  melodies  will  long- 
preserve   his   memory  among  men. 


1815-49]  NATHANIEL   L.    FROTHINGHAM.  261 

Resolved,  That  we  will  attend  the  funeral  services  in 
honor  of  our  departed  friend  at  the  First  Church  this 
afternoon. 

Resolved,  That  these  Resolutions  be  placed  on  the  Rec- 
ords of  the  First  Church,  and  that  a  copy  be  transmitted 
to  the  family  of  the  deceased,  with  the  assurances  of  our 
most  affectionate  sympathy  in  this  hour  of  their  great 
bereavement. 

Signed,  N.   Thayer,  \ 

S.  L.  Abbot,  >  Committee. 
T.   Sargent,  ) 

In  a  letter,  dated  April  3,  1870,  and  read  from  the 
pulpit  to  the  church  and  congregation  on  the  Sunday 
before  his  departure  for  Europe,  the  present  pastor 
thus  refers  to  the  recent  death  of  Dr.  Frothingham :  — 

"  I  had  written  so  far,  and  had  reached,  as  I  supposed, 
the  end ;  but  presently  the  word  came  to  me  that  one,  for 
more  than  thirty  years  your  minister,  after  a  long  and  ex- 
ceedingly trying  illness,  had  laid  down  the  burden  of  age 
and  infirmity  and  passed  into  the  Light.  Let  me  grate- 
fully bear  my  testimony  to  many  offices  of  love,  my  expe- 
riences of  his  genial  and  affectionate  nature,  from  the 
time  of  my  earliest  manhood  to  the  years  when  the  pastor 
became  a  parishioner,  upon  whose  loyalty  in  word  and 
work  I  could  always  confidently  rely.  Many  to  whom  he 
ministered  in  this  congregation  have  passed  on  before 
him,  but  there  are  those  who  fondly  recall  his  long  day  of 
service,  and  rejoice  for  him  that  years  which  had  become 
labor  and  sorrow  are  ended.  Taught  beyond  most  in 
his  chosen  profession,  he  was  a  lover  of  all  good  learning, 
ancient  and  modern ;  a  man  of  a  reverent  and  trustful 
spirit,  seeking  the  things  which  make  for  peace,  not  using 
the  words,  that  came  so  apt  from  his  lips,  for  criticism,  but 
rather  to  discharge  the  debt  of  love." 


262  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

Funeral  services  were  held  in  First  Church  on 
the  following  Wednesday  (April  6).  Selections 
from  the  Scriptures  were  read  by  Dr.  Gannett ;  and 
Dr.  George  E.  Ellis  offered  the  prayer  in  the  ab- 
sence of  the  pastor,  who  was  prevented  by  illness 
from  attending  the  services.  Dr.  Hedge,  the  me- 
morialist of  Dr.  Frothingham,  also  delivered  a  funeral 
address.     He  was  buried  in  Burlington,  Mass. 

The  Journal  of  the  Massachusetts  Historical  So- 
ciety (1869-70),  of  which  Dr.  Frothingham  was  a 
member,  contains  tributes  to  his  memory  by  the 
president,  the  Hon.  Robert  C.  Winthrop,  and  by  the 
Rev.  Dr.  Walker. 

In  allusion  to  his  pastoral  labors  Dr.  Hedge  says, 
in  his  memoir  of  Dr.  Frothingham  :  — 

"  Of  his  success  in  this  connection  there  are  many  wit- 
nesses. He  attached  to  himself  a  strong  and  united  parish, 
to  which  he  ministered  long  enough  to  see  one  generation 
of  worshippers  pass  and  another  take  their  place ;  long 
enough  to  teach  the  children  of  those  whom  as  children 
he  had  taught  and  baptized.  His  '  congregation  at  the 
First  Church,'  says  one  of  the  notices  that  followed  his 
death,  '  included  a  large  number  of  scholars  and  writers, 
among  whom  were  Edward  Everett,  William  H.  Prescott, 
George  Bancroft,  Joseph  T.  Buckingham,  Henry  T.  Tuck- 
erman,  Charles  Francis  Adams,  and  Charles  Sprague.' ' 

In  his  funeral  sermon  Dr.  Hedge,  referring  to  the 
same  subject,  says  :  — 

"  To  the  duties  of  that  [pastoral]  office  he  gave  the 
strength  and  marrow  of  his  life,  suffering  no  literary  avo- 
cation—  though  a  lover  of  letters  —  to  divert  his  thoughts 


I8I5-49-]  NATHANIEL   L.    FROTHINGHAM.  263 

or  disengage  his  affections  from  the  work  of  the  ministry, 
—  subordinating  all  other  tastes  and  pursuits  to  that  su- 
preme call." 

"  As  a  preacher,"  Dr.  Hedge  continues  in  the  same  dis- 
course, "  he  could  hardly  be  said  to  be  popular.  Exces- 
sive refinement,  want  of  rapport  with  the  common  mind, 
precluded  those  homely  applications  of  practical  truth 
which  take  the  multitude.  Nor  did  he  feel  sufficient  inter- 
est in  doctrinal  theology  to  satisfy  those  who  craved  sys- 
tematic instruction  in  that  line.  His  reputation,  therefore, 
was  less  extended  than  intense.  The  circle  of  his  admirers 
was  small ;  but  those  who  composed  it  listened  to  him 
with  enthusiastic  delight.  When,  occasionally,  he  preached 
to  us  students  at  the  University  from  the  pulpit  of  the  col- 
lege chapel,  there  was  no  one,  I  think,  to  whom  we  listened 
with  attention  more  profound,  and,  for  myself  I  can  say, 
with  richer  intellectual  profit.  The  poetic  beauty  of  his 
thought,  the  pointed  aptness  of  his  illustrations,  the  truth 
and  sweetness  of  the  sentiment,  the  singular  and  sometimes 
quaint  selectness,  with  nothing  inflated  or  declamatory  in 
it,  of  the  language,  won  my  heart,  and  made  him  my 
favorite  among  the  preachers  of  that  day.  I  will  not  mis- 
praise  him  when  dead,  whom,  living,  I  could  not  flatter.  I 
am  well  aware,  and  was  even  then  aware,  that  the  preach- 
ing of  our  friend  did  not  satisfy  the  class  of  minds  to 
which  Channing,  in  his  way,  and  Walker  and  Ware  and 
Lowell  so  ably  ministered  in  theirs ;  but  preaching  has 
other  legitimate  and  important  functions  besides  those  of 
unfolding  the  philosophy  of  religion,  or  stimulating  the 
moral  sense.  There  are  '  differences  of  gifts,'  and  there 
are  '  diversities  of  operations ;  '  but  the  same  spirit  goes 
with  all  earnest  effort  in  the  service  of  truth,  and  is  justified 
in  all." 

His  memorialist  then  alludes  to  what  he  justly 
esteems   a   most   excellent    work    of    Dr.    Frothing- 


264  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

ham.  As  coming  from  one  so  abundantly  able  to 
testify,  the  opinion,  which  is  here  quoted,  has  pecul- 
iar weight.     He  says  :  — 

"  One  service  Dr.  Frothingham  has  rendered  to  the 
Church  and  the  cause  of  religion,  in  which  he  is  unsur- 
passed by  any  preacher  of  his  connection,  —  perhaps  I 
may  say  by  any  American  preacher  of  his  time.  I  speak 
of  his  hymns,  which  will  live,  I  believe,  —  I  am  sure  they 
deserve  to  live,  —  as  long  as  any  hymns  in  our  collection. 
His  musical  tact,  his  intimate  knowledge  of  the  exigencies 
of  vocalism,  combining  with  his  poetic  faculty,  have  added, 
in  those  hymns  of  his,  to  devout  aspiration  and  pure  relig- 
ious sentiment,  the  perfection  of  melody." 

"  As  a  scholar,"  says  Dr.  Hedge,  "  he  had  in  his  profes- 
sion no  superior,  scarcely  a  rival.  A  learned  theologian, 
familiar  with  the  Latin  and  Greek  classics,  well  versed  in 
the  modern  languages  and  their  literatures,  —  in  richness 
and  extent  of  intellectual  culture  he  stood  pre-eminent 
among  his  brethren." 

Few  professional  men  have  attained  to  such  ex- 
quisite finish  in  their  style  of  composition  as  Dr. 
Frothingham  brought  to  all,  even  the  most  trifling 
subjects.  tie  had  a  rare  faculty  of  shaping  his 
thoughts  so  as  to  "  express  with  unerring  fitness  the 
thing  most  fit  to  be  expressed."  In  his  own  poetical 
productions,  as  well  as  in  translations  from  German 
authors,  this  exquisite  taste  is  displayed  to  the  best 
advantage.  "  His  best  thoughts  took  on  a  poetical 
form,  and  could  vent  themselves  in  no  other  way." 
"His  versions  from  other  tongues,  and  especially 
from  the  rich  stores  of  German  song,  are  acknowl- 
edged by  competent  judges  to  be  the  most  success- 


1815-49]  NATHANIEL   L.    FROTHINGHAM.  265 

ful  attempts  in  that  kind."  His  original  productions 
are,  many  of  them,  "  such  as  the  best  esteemed  poet 
in  the  land  might  be  proud  to  own."  l 

The  late  beloved  minister  of  this  church  began 
his  duties  at  a  time  of  intense  religious  excitement. 
On  all  sides  the  forces  were  preparing  for  that 
struggle  which  ended  in  the  partition  of  the  Con- 
gregational body.  The  time  to  hold  back  from  a 
dread  of  disturbing  the  peace  of  the  churches  had 
gone  by. 

"  Non  sunt  orandi  ista  sed  litigandi  tempora." 

Chauncy  and  Mayhew  had  prepared  the  way  in  a 
former  century,  but  now  the  dawn  of  a  new  era  saw 
young  men  taking  up  the  calling  of  preachers  with 
added  enthusiasm  and  distinctively  practical  aims. 
Who  can  say  what  the  result  "might  have  been  v 
had  Buckminster,  of  Brattle  Street  Church,  and 
Thatcher,  of  New  South  Church,  lived  to  increase 
and  expend  their  rich  abundance !  But  both  were 
cut  off  in  early  manhood.  Buckminster  died  in 
181 2,  when  only  twenty-eight  years  old,  and 
Thatcher,  his  friend  and  memorialist,  in  18 18  at 
thirty-two. 

Others  were  soon  found,  however,  more  ready 
and  eager  to  advance  the  liberal  cause.     There  had 

1  Dr.  Frothingham  left  a  large  family  of  children,  of  which  Octavius 
Brooks  Frothingham,  the  distinguished  preacher,  lately  of  New  York,  and 
Miss  Ellen  Frothingham,  an  accomplished  translator  of  German  poetry,  are 
members.  The  memoir,  which  has  been  so  freely  made  use  of  in  this  ac- 
count, may  be  found  in  Mass.  Hist.  Soc.  Proceed.,  1869-70,  371. 


266  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

been  frequent  collisions  on  former  occasions,  but 
the  year  181 5  marks  the  time  when  the  struggle 
was  first  fairly  defined.  Eloquent  preachers  and 
vigorous  writers  then  engaged  in  open  opposition  to 
the  old  dogmas  of  Orthodoxy ;  the  stricter  portion 
of  the  Congregational  body  marshalled  all  its  forces 
to  repel  the  attack,  and  the  controversy  was  fully 
opened.  The  special  causes  which  brought  about 
this  result  need  not  here  be  mentioned.  The  issue 
involved  a  departure  from  what  the  stricter  party 
defined  as  the  traditional  faith  of  the  fathers.  To 
the  broader  party,  on  the  other  hand,  which  now 
became  known  under  the  distinctive  name  of  Unita- 
rian, the  movement  was  simply  a  revival  of  the  ear- 
lier theology  as  opposed  to  implicit  adherence  to  the 
old  dogmas  of  Calvinism. 

By  far  the  larger  part  of  the  Congregational 
churches  in  this  neighborhood  were  in  sympathy, 
with  the  less  rigid  doctrines.  Of  those  in  the  Bos- 
ton of  that  day  all  save  one,  and  that  by  no  means  a 
strong  exception,  were  of  the  same  mind.  The  same 
is  true  of  many  of  the  "first"  churches  in  adjoining 
and  distant  towns.  In  these  cases  ministers,  church 
members,  and  parishioners  all  yielded  to  the  same 
influence.  But  in  places  where  unanimity  was  not 
the  rule,  as  in  country  parishes  which,  unlike  Bos- 
ton and  some  of  the  larger  towns,  had  not  been 
supplied  with  liberal  preachers,  divisions  and  law- 
suits were  by  no  means  uncommon  in  connection 
with  the  settlement  of   a  new  minister.     Societies 


1815-49]  NATHANIEL    L.   FROTHINGHAM.  267 

were  formed,  not  as  in   Boston,  from  new  material, 
but  out  of  the  disaffected  portions  of  the  old. 

In  his  twentieth  anniversary  sermon,  preached  to 
First   Church,    March    15,    1835,    Dr.   Frothingham 
briefly  alludes  to  the  "  Unitarian  Controversy."     He 
shows  that  while  First  Church  strongly  sympathized 
with   all    that  was  put  forward  on   the  liberal  side, 
they  did  not  see  fit  to  take  an  active  part  in  the 
struggle.     To  use  his   own  words,  "  We  remained 
almost  at  rest  in  that  earthquake  of  schism.     If  we 
were  sometimes  affected  by  the  agitating  topics  of 
the  time,  it  was  not  often.     Our  words  have  been 
of  brotherly  love  and  mutual  consideration.     We  si- 
lently assumed  the  ground,  or  rather  found  ourselves 
standing  upon  it,  that  there  was  no  warrant  in  the 
Scriptures  for  the  idea  of  a  threefold  personality  in 
the  divine  nature  ;  or  for  that  of  atonement,  accord- 
ing to  the  popular  understanding  of  that  word  ;  or 
for  that  of  man's  total  corruption  and  inability;  or  for 
that  of  an  eternity  of  woe  adjudged  as  the  punish- 
ment of  earthly  offences ;  or  indeed  for  any  of  the 
peculiar  articles  in   that  scheme  of  faith  which  went 
under  the  name  of  the  Genevan  reformer.    We  have 
worshipped  only  One,  the  Father.     We  have  recog- 
nized the  authority  of  Jesus  Christ  as  a  divine  mes- 
senger.    We  have  maintained  the  accountability  of 
man,  and  a  righteous  retribution,  and  a  life  beyond 
this.     But  in   all    these    points   we    were    adopting 
rather  practical  principles,  and  a  ground  of  edifying, 
than  tenets  to  be  discussed.     We  have  never  pre- 


268  FIRST    CHURCH    IN   BOSTON.  [1815-49. 

tended  to  understand  all  mysteries,  nor  to  solve 
every  question  that  a  vain  curiosity  might  propose. 
We  have  not  sought  to  penetrate  to  what  is  beyond 
us ;  but  have  been  content  to  leave  many  things  in 
that  sacred  obscurity  in  which  they  are  left  by  the 
written  Word.  And  even  upon  subjects  within  the 
range  of  reasonable  inquiry  we  have  not  favored  a 
controversial  tone.  We  have  made  more  account 
of  the  religious  sentiment  than  of  theological 
opinions." 

The  sermon  then  proceeds  to  discuss  the  "  prac- 
tice of  the  Church,"  especially  in  regard  to  topics  of 
general  interest  in  the  community,  and  those  move- 
ments which  will  at  intervals  arise  and  assume  a 
transient  importance.  "  Has  this  practice,"  says  the 
writer,  "  a  stranger  might  inquire,  been  in  any  de- 
gree peculiar  ?  It  has,  and  steadily  peculiar.  We 
have  been  singularly  conservative  in  our  customs ; 
mistrustful  of  innovations,  jealous  of  our  liberty, 
fond  of  peace,  refusing  to  be  influenced  by  any 
gustiness  of  the  times.  We  have  loved  to  dwell 
within  ourselves,  and  disliked  to  implicate  our  con- 
cerns with  those  of  other  churches,  or  with  any 
associations  of  men.  We  have  supposed  that  the 
exclusive  objects  of  our  association  were  to  worship 
our  Maker  according  to  our  consciences,  and  to 
maintain  the  sacred  decency  of  Christian  order. 
We  have  therefore  been  unwilling  to  mix  up  these 
objects  with  plans  of  a  different,  however  important 
nature.     We  have  been  unwilling  to  take  the  stand 


1815-49]         NATHANIEL   L.    FROTHINGHAM.  269 

of  missionaries  or  propagandists  in  any  shape. 
We  have  been  unwilling  to  form  ourselves  into  a 
Bible  society,  or  a  temperance,  or  an  education,  or 
a  benevolent  society  ;  or  to  appear  as  anything  else 
than  what  we  are,  —  a  church  of  Christ,  an  assembly 
for  social  worship." 

The  new  organ  which  was  ordered  to  be  made  in 
England  some  time  before,  at  last  arrived  in  the 
ship  Restitution,  June  16,  1816;  was  received  at  the 
vestry  the  19th,  and  was  first  used  for  public  worship 
the  30th.  The  first  committee  on  music  had  been 
chosen  just  a  year  before. 

The  years  pass  by  without  special  interest. 

In  1 819  the  church  allowed  a  way  to  be  made 
for  foot  passengers  from  Pond  Street  to  Summer 
Street,  through  Chauncy  Place. 

The  amount  of  real  estate  held  by  the  church  at 
this  time  is  shown  by  the  "  First  Financial  Report  " 
which  appears  on  record.  It  mentions  the  brick 
meeting-house  on  Chauncv  Place,  a  vacant  lot  of 
land  adjoining  the  same,  and  four  brick  houses  on 
Summer  Street.  The  annual  income  derived  from 
this  property  in  1821  amounted  to  only  $3,746,  and 
the  expenditures  to  $2,682.20,  leaving  a  balance  of 
$1,064.16  to  be  applied  towards  the  reduction  of  a 
debt  of  $11,870  incurred  in  the  erection  of  the 
dwelling-houses. 

The  land  in  Chauncy  Place,  formerly  known  as 
the  Hollingshead  lot,  had  been  in  the  possession  of 
the   church   for   many  years.     Title    to    this    large 


270  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

property  was  derived  through  a  deed  from  Richard 
and  Ann  Hollingshead,  both  making  their  marks, 
unto  the  deacons  of  First  Church  (of  which  they 
were  members),  dated  the  "seventeenth  day  of  De- 
cember, Ann°  Dom1  One  thousand  six  hundred  and 
eighty,  and  in  the  thirty-second  yeare  of  the  Reign 
of  King  Charles  the  Second  over  England."  The 
premises  are  referred  to  as  "  Situate  at  the  southerly 
end  of  the  Town  of  Boston."  The  grantors  of  the 
property  were  aged  paupers,  and  the  consideration 
for  the  conveyance  was  that  they  should  continue  to 
be  supported  by  the  church  for  the  rest  of  their  lives. 
There  is  a  tradition  that  when  the  church  took 
the  property  it  was  doubted  whether  it  would  pay 
for  the  expense  of  drawing  and  recording  the  deed. 
When  Dr.  Chauncy  was  minister  he  occupied  a 
parsonage  house  which  stood  on  the  premises,  gable 
end  to  the  street,  with  a  large  garden  and  orchard 
adjoining.  Rev.  William  Emerson  afterwards  occu- 
pied the  same  estate. 

Efforts  were  made  about  this  time  to  encourage 
practice  in  singing,  "  in  order  to  bring  forward  such 
persons  as  feel  an  inclination  to  succeed  our  present 
very  excellent  choristers,  who  may  from  time  to 
time  be  obliged  to  leave  the  seats,  and  whose  gra- 
tuitous and  generous  services  '  are  warmly  appre- 
ciated. For  this  purpose  a  singing-school  was 
formed,  in  1823,  under  the  control  of  the  Standing 
Committee.  The  plan  seems  to  have  worked  well, 
for  a  time  at  least,  to  judge  by  the  report  of  the 


I8I5-49-]  NATHANIEL   L.    FROTHINGHAM.  271 

committee;  and  shortly  after  a  "scientific  singer" 
was  engaged  to  lead  the  choristers.  In  1826  it  was 
voted  to  introduce  "  some  gentleman  as  a  constant 
leader  in  the  singing  Loft,"  and  that  "  the  present 
female  singer  "  have  seventy-five  dollars  a  year. 

In  the  summer  of  1826  the  pastor  received  leave 
of  absence  to  spend  a  year  in  Europe.  During 
that  period  he  assumed  the  expense  of  supplying 
the  pulpit. 

The  Chauncy  Place  meeting-house  was  never 
quite  satisfactory  from  the  first.  Extensive  repairs 
and  alterations  were  constantly  in  progress,  the  lat- 
ter for  the  greater  part  with  a  view  of  obtaining 
more  light.  During  these  intervals  the  society  va- 
cated their  own  meeting-house,  and  accepted  the 
kind  invitations  of  Brattle  Street  and  other  churches 
to  unite  with  them  in  worship.  These  favors  on  the 
part  of  sister  churches,  the  record  shows,  were  from 
time  to  time  acknowledged. 

During  the  ten  years  ending  with  1825  the  prog- 
ress of  Unitarianism  was  very  marked.  The  num- 
ber of  new  Unitarian  churches  in  Boston  exceeded 
that  of  any  other  denomination,  and  the  support 
and  attendance  given  them  were  commensurate  with 
the  increase.  They  attracted  the  most  cultivated 
people,  as  well  as  the  most  active  and  prominent 
members  of  the  various  professions.  The  Amer- 
ican Unitarian  Association  was  formed  in  1825, 
with  its  headquarters  in  Boston.  This  establish- 
ment  has   sustained   the   various    interests    of   the 


272  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

denomination,  and  has  been  widely  recognized  as 
its  proper  representative  in  all  relations.  It  de- 
rives a  moderate  income  from  permanent  sources, 
but  depends  largely  for  support  on  church  contribu- 
tions. First  Church  has  always  helped  to  carry 
on  the  work  of  this  association,  but  has  thus  far 
taken  no  steps  to  enroll  its  pastors  or  any  of  its  con- 
gregation as  members. 

In  1826  the  Benevolent  Fraternity  of  Churches 
was  formed,  originating  with  Rev.  Joseph  Tucker- 
man,  minister  of  Chelsea,  the  Rev.  Henry  Ware, 
of  the  Second  Church,  and  the  Rev.  Dr.  Gannett, 
of  Federal  Street  Church.  For  a  quarter  of  a  cen- 
tury Mr.  Tuckerman  had  "  ministered  at  large  "  to 
the  poor  of  Boston.  Besides  his  labors  there  had 
been  much  home  missionary  work  in  the  same  di- 
rection, but  no  organized  efforts  to  sustain  the  cause. 
Mr.  Tuckerman  devoted  himself  with  great  zeal  to 
the  undertaking,  and  as  a  result  of  his  labors  a  per- 
manent ministry  at  large  was  finally  established. 
The  range  of  membership  is  confined  to  the 
churches  in  old  Boston,  leaving  out  Roxbury  and 
Charlestown,  which  pursue  their  own  methods. 
The  Fraternity  has  from  that  time  on  maintained 
several  missionaries  and  four  chapels,  besides  afford- 
ing aid  in  similar  but  more  general  ways.  Although 
a  constant  contributor  to  the  treasury  of  this  organi- 
zation, it  is  nevertheless  believed  that  there  was  no 
formal  connection  of  First  Church  with  the  Frater- 
nity before  the  year  1853. 


1815-49]  NATHANIEL   L.    FROTHINGHAM.  273 

The  baptismal  covenant  of  the  church,  commonly 
called  the  "  Half  Way  Covenant,"  was  dispensed 
with  by  vote  of  the  church,  July  6,  1828.  Senior 
Deacon  James  Morrill  alone,  "  differing  widely  in 
opinion  from  his  brethren  '  in  the  matter,  entered 
his  disapproval  on  the  record.  A  new  pulpit  was 
ordered  this  year,  and  on  Christmas  day  the  congre- 
gation of  Trinity  Church  used  the  meeting-house 
for  services. 

In  1829,  four  years  before  the  famous  amendment 
to  the  Bill  of  Rights  was  passed,  the  "  Proprietors 
of  the  First  Church  in  Boston ,:  became  a  cor- 
poration. Before  the  "  Religious  Freedom  Act "  of 
181 1  was  passed,  comparatively  few  religious  socie- 
ties in  Massachusetts  had  been  incorporated.  Sev- 
eral causes  combined  in  that  year  to  bring  about 
numerous  acts  of  incorporation.  Before  the  law 
was  changed  dissenting  religious  societies,  as  they 
were  called,  such  as  the  Baptists,  Universal ists,  and 
others,  suddenly  found  that  they  had  no  standing  in 
court ;  and  even  after  it  took  effect  some  of  them 
found  it  expedient  to  become  specially  incorporated, 
in  order  to  make  their  position  more  secure  as  well 
as  convenient.  The  effect  of  the  new  law  was  to  un- 
dermine the  security  of  the  established  churches  and 
weaken  the  ties  which  bound  them  together.  Any 
member  of  a  parish  was  now  allowed  to  leave  the 
Congregational  society  and  seek  one  of  his  own 
choice,  provided  always  he   constituted  himself  an 

actual  member  of  the  new  society  by  contributing 

18 


274  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

to  its  support.  But  the  final  blow  to  the  old  sys- 
tem was  struck  by  the  amendment  to  the  Bill  of 
Rights  in  1834.  This  change  brought  about  an 
entire  separation  between  Church  and  State. 

For  two  centuries  public  sentiment  had  favored 
the  support  of  religion  by  the  State.  Every  change, 
however  radical,  had  always  recognized  this  condi- 
tion. But  now  the  old  tie  is  broken,  and  churches 
of  whatever  name  and  wherever  situated  must  rely 
upon  themselves.  The  proprietors  of  First  Church 
became  incorporated  by  reason,  apparently,  of  the 
refusal  of  the  deacons  to  sign  a  deed  of  the  vacant 
lot  of  land  south  of  the  church,  which  had  already 
been  sold  by  the  Standing  Committee.  The  dea- 
cons evidently  declined  to  perform  this  act  from 
a  doubt  (which  has  proved  to  be  well  grounded) 
as  to  the  expediency  of  selling  the  property,  and 
not  because  they  would  claim  exclusive  authority  to 
make  a  deed.  Not  a  little  feeling  betrayed  itself  on 
both  sides ;  and  the  refusal  was  afterwards  with- 
drawn at  a  meeting  specially  called  by  the  deacons. 

In  addition  to  a  weekly  salary  of  twenty-five  dol- 
lars, the  pastor  was  furnished  for  some  time  with 
the  parish  dwelling-house  on  Summer  Street  and 
twenty-five  cords  of  wood  annually.  The  supply  of 
fuel  was  kept  up  until  the  year  1829,  when  the  sum 
of  one  hundred  and  twenty-five  dollars  was  substi- 
tuted in  its  place. 

The  two  hundredth  anniversary  of  the  church  was 
simply  yet  adequately  commemorated  by  a  sermon 


I8I5-49-]  NATHANIEL   L.    FROTHINGHAM.  275 

from  Dr.  Frothingham,  preached  Sunday,  Aug.  29, 
1830,  and  is  now  in  print.1 

The  Sunday  school  is  first  mentioned  at  a  com- 
mittee meeting,  Aug.  13,  1828,  when  it  was  "  Voted, 
That,  if  application  be  made  for  the  Vestry,  to  be 
used  for  a  Sunday  school,  the  disposal  thereof  be 
left  with  the  Minister  and  Deacons."  From  a 
report,  which  was  written  five  years  later  by  Dr. 
Frothingham,  it  appears  that  the  Chauncy  Sun- 
day School,  as  it  was  called,  originated  in  a  set-off 
from  the  Franklin  Sunday  School.  The  directors 
of  the  latter  institution,  finding  that  they  could 
not  accommodate  all  their  scholars  in  one  place, 
were  allowed  to  use  the  vestry  of  First  Church. 
The  children  of  the  society  were  invited  to  attend 
the  school,  and  several  of  the  ladies  also  were  in- 
duced to  teach.  At  the  date  of  this  report  two 
thirds  of  the  scholars  and  one  half  of  the  teachers 
belonged  to  the  society.  The  school  was  supported 
by  First  Church,  the  chief  item  of  the  very  trifling 
expense  necessary  to  maintain  it  being  for  the  sup- 
ply of  books  (a  multiplication  of  which,  says  Dr. 
Frothingham,  is  deemed  to  be  absolutely  hurtful). 
During  one  year  the  entire  charges  of  tins  institu- 
tion amounted  to  only  thirteen  dollars.  The  school, 
however,  had  done  a  good  work,  and  the  committee 
recommended  that  it  be  continued  hereafter  under 
the    exclusive   control   and   protection  of    the  First 

1  The  Commemoration  by  First  Church  of  the  two  hundred  and  fiftieth 
Anniversary,  etc.,  70. 


276  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

Church,  at  an  annual  expense  of  not  over  twenty- 
five  dollars. 

Deacon  James  Morrill  died  April  3,  1833,  at  the 
age  of  eighty-two.  He  was  a  member  of  the  church 
for  fifty-four  years,  one  of  its  officers  for  forty-three 
years,  and  presided  at  annual  meetings  for  twenty 
years  in  succession.  "  He  was  devoted  to  the  inter- 
ests of  the  society,  and  to  the  religion  which  he 
professed."  The  Sunday  after  he  died,  Dr.  Froth- 
ingham  preached  his  funeral  sermon,  an  extract  from 
which  appears  on  the  record. 

About  this  time  that  type  of  philosophy  known  as 
"  Transcendentalism "  caused  much  discussion  in 
this  neighborhood.  Ralph  Waldo  Emerson  was 
held  to  have  dissolved  his  connection  with  the  min- 
istry, not  from  want  of  religious  faith  or  fervor,  but 
because  the  prescribed  forms  did  not  adequately 
"  express  his  intuitions  of  spiritual  truth."  Rev. 
George  Ripley,  who  continued  to  preach  for  sev- 
eral years  longer,  has  been  called  the  recognized 
"  expounder  and  champion  of  the  new  theology, 
which  may,  perhaps,  be  best  characterized  as  hyper- 
spiritualism."  Professor  Andrews  Norton  led  the 
opposition.  So  far  as  this  controversy,  which  was 
quite  as  much  philosophical  as  religious,  concerned 
the  churches,  it  dealt  more  with  the  evidences  for  the 
genuineness,  authenticity,  and  authority  of  the  New 
Testament  writings  than  with  the  doctrines  which 
they  inculcate.  This  movement  was  to  be  recog- 
nized within  and  beyond  the  denomination,  and  has, 


1815-49]  NATHANIEL    L.    FROTHINGHAM.  2JJ 

undoubtedly,  issued  in  deeper  and  broader  religion 
and  in  truer  conceptions  of  the  difference  between 
the  forms  of  truth  and  truth  itself,  as  well  as  the 
fundamental  distinction  between  faiths  and  the  facts 
which  sustain  and  illustrate  them. 

After  1838  fuel  disappears  entirely  as  a  separate 
item  to  be  taken  into  consideration  in  reckoning 
the  amount  of  the  minister's  salary.  It  was  deemed 
inexpedient  in  that  year  to  sustain  the  Sunday 
school  as  then  organized.  But  in  the  following  year 
it  was  reopened  on  a  new  basis,  and  reported  to  be 
in  a  flourishing  condition,  with  a  membership  of 
fifty  scholars.  A  request  to  be  allowed  to  use  the 
meeting-house  for  an  evening  lecture  on  temperance 
could  not  be  granted  at  this  time  from  a  lack  of 
sufficient  facilities  for  properly  lighting  the  building. 

The  Fast  Day  afternoon  service  was  abandoned  in 
1840.  In  1 84 1  Theodore  Parker  preached  an  ordi- 
nation sermon  at  South  Boston,  which  opened  a 
controversy  of  grave  importance.  The  substance 
of  his  opinions  consisted  in  a  denial  of  the  mirac- 
ulous element  in  the  New  Testament,  while  Christ 
was  looked  upon  as  a  great  moral  and  spiritual 
leader,  without  any  attribute  of  the  Godhead.  His 
expositions  were  received  with  deep  concern.  It 
was  suggested  by  some  that  he  should  be  asked 
to  withdraw  from  the  Boston  Association,  of  which 
he  was  a  member ;  but  he  never  was  so  approached. 
When,  however,  in  regular  order  his  turn  came  to 
preach  at  Thursday  Lecture,  the  minister  of  First 


278  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

Church,  in  the  exercise  of  that  prerogative  which, 
handed  down  from  old  John  Cotton,  gave  him 
the  right  to  select  the  minister,  thought  fit  to 
make  some  other  arrangement.  His  connection 
with  the  denomination  and  the  ministry  was  never 
formally  severed,  and  he  was  enabled  to  keep  up 
a  very  limited  intercourse  with  one  and  another 
of  the  body  by  pulpit  exchanges.  His  preach- 
ing soon  brought  him  from  West  Roxbury  to 
Boston,  and  attracted  large  and  interested  gather- 
ings, which  grew  into  a  fixed  congregation.  He 
was  admitted  on  all  sides  to  be  a  man  of  fervent 
piety  and  deep  devotion  to  the  public  good  and 
morals.  The  effects  of  his  broad  Christianity  are 
seen  to-day  in  the  liberalizing  tendency  common  to 
the  churches  of  every  denomination  in  and  around 
Boston,  even  to  those  of  the  straiter  sects. 

"  First  Church  and  its  minister,"  writes  the  pres- 
ent pastor,  "  were  much  engaged  to  express  their 
strong  dissent  from  Mr.  Parker's  teachings,  much, 
as  was  understood,  to  Mr.  Parker's  surprise,  for  he 
was  scarcely  able  to  see  how  one  whose  studies  and 
even  conclusions  seemed  to  tend  so  much  in  the 
direction  which  he  had  so  earnestly  chosen  could 
be  pained  and  offended  by  his  utterances.  He 
failed  to  see  that  the  ideas  which  the  Christian  story 
symbolized  were  of  far  more  significance  to  Dr. 
Frothingham  than  any  history,  and  that  whether 
with  or  without  sufficient  reason  he  drew  a  broad, 
deep  line  between    the    preacher   and    the   theolo- 


1815-49]  NATHANIEL   L.    FROTHINGHAM.  279 

gian,  and  might  even  prefer  to  rest  in  illusions 
rather  than  join  those  who  held  z'/lusions,  however 
instructive  and  helpful,  to  be  all  one  with  Elusions. 
Perhaps  his  conflict  was  largely  only  with  Mr.  Par- 
ker's spirit  and  method  ;  but  it  was  sincere  in  its 
way,  and  emphasized  in  more  than  one  sermon. 
Moreover,  much  which  in  Mr.  Parker's  understand- 
ing of  Christianity  had  reached  the  stage  of  absolute 
denial  wras,  to  Dr.  Frothingham,  only  a  difficulty,  a 
question,  a  matter  to  be  considered,  and  not  a  part 
of  his  Gospel  message  to  the  great  multitude.  Mr. 
Parker  was  understood  to  deny  the  miraculous  ele- 
ment of  Christianity,  and,  while  he  recognized  in 
Jesus  a  transcendent  religious  inspiration  and  moral 
elevation,  to  withhold  assent  to  the  persuasions  of 
the  Christian  world  as  to  his  intellectual  infallibility, 
and  to  his  absolute  moral  perfection.  He  held 
very  strongly  to  a  kind  of  natural  supernatural- 
ism,  and  greatly  prized  the  providential  work  of 
Jesus,  while  his  own  faith  in  God  and  providence 
and  immortality  was  very  strong  and  deep  and 
practical.  He  maintained  that  he  was  a  Christian 
in  the  sense  in  which  Jesus  was  a  Christian,  though 
he  also  taught  that  the  words  of  the  Saviour  as 
they  have  been  handed  down  to  us  bear  the  impress 
and  color  of  his  land  and  age,  and  are  not  without 
their  limitations." 

A  collection  of  hymns,  called  the  "  Christian 
Psalter,"  prepared  by  Dr.  William  P.  Lunt,  of 
Quincy,  was  introduced  in  the  services  of  the  church 


280  FIRST   CHURCH    IN    BOSTON.  [1815-49. 

on  the  second  Sunday  of  February,  1842,  in  place 
of  Dr.  Belknap's  "  Psalms  and  Hymns." 

During  the  year  1842  the  proprietors  made  an  in- 
quiry as  to  the  funds  held  for  the  church  as  a  body 
of  communicants  by  the  deacons.  The  reply  shows 
that  there  were  such  funds,  and  that  they  were  held 
for  pious  and  charitable  uses,  and  were  not  regarded 
as  in  any  way  subject  to  the  supervision  of  the  pro- 
prietors ;  and  no  further  action  was  taken  in  the 
premises.  An  account  of  these  funds  is  annually 
given  by  the  deacons  to  the  communicant  members. 

The  Chauncy  Place  meeting-house  was  remodelled 
in  1843.  The  alterations  which  were  then  made 
amounted  almost  to  a  reconstruction  of  the  whole 
interior.  The  only  stipulation  was  that  the  pillars 
which  supported  the  galleries  should  not  be  dis- 
turbed. The  ceiling  of  the  church  was  set  with 
sections  of  richly  ornamented  glass  of  varied  hues, 
surmounted  by  what  is  now  called  a  monitor  roof, 
letting  in  the  light  at  the  sides.  This  plan,  how- 
ever, did  not  issue  satisfactorily,  and  the  side  win- 
dows, which  had  been  walled  up,  were  reopened 
underneath  the  galleries.  When  the  work  was  com- 
pleted the  Rev.  Mr.  Stetson,  of  Medford,  a  clerical 
brother  and  friend  of  Dr.  Frothingham,  on  taking  a 
view  of  the  interior  in  company  with  the  pastor, 
remarked,  in  his  wonted  humor,  "  Well,  Brother 
Frothingham,  so  you  have  undertaken  to  raise 
Christians  under  glass ! "  The  entrances  to  the 
church  were  altered,  and  the  pulpit  set  back  into 


i8 15-49- ]         NATHANIEL   L.    FROTHINGHAM.  28 1 

a  recess  in  the  wall,  and  subsequently  connected 
with  the  vestry  by  spiral  stairs.  The  entire  cost 
of  all  these  changes,  and  others  which  were  found 
necessary,  in  order  to  make  the  result  more  sat- 
isfactory, came  to  nearly  twelve  thousand-  dollars. 
Even  after  these  improvements,  the  effect  produced 
by  the  peculiar  arrangement  for  admitting  light 
could  not  be  called  brilliant ;  and  in  addition  to  this 
drawback  the  ventilation  was  complained  of,  though 
perhaps  without  reason.  With  these  exceptions,  if 
such  they  were,  the  new  plan  of  the  interior  was  as 
pleasing  and  satisfactory  as  the  plain  style  of  archi- 
tecture in  those  days  would  allow. 

During  the  interval  which  elapsed  between  the 
second  Sunday  in  June  and  the  fourth  Sunday  in 
November,  1843,  when  the  alterations  were  com- 
pleted and  they  returned  to  their  own  meeting-house, 
the  society  availed  themselves  of  a  kind  invitation 
to  attend  services  in  King's  Chapel,  which  were  con- 
ducted by  Dr.  Frothingham,  in  place  of  Dr.  Green- 
wood, who  was  out  of  health.  On  their  return  the 
old  organ  was  replaced  by  a  new  one,  which  was 
paid  for  by  subscriptions  and  the  proceeds  arising 
from  the  sale  of  the  former  instrument. 

At  the  annual  meeting  in  1844  the  minister  re- 
ferred to  the  case  of  several  persons  who  attended 
the  communion  service  and  yet  had  never  signed  the 
church  covenant,  as  showing  the  difficulty  of  decid- 
ing who  should  be  called  church  members.  The  sen- 
timent of  the  brethren  present  was  that  such  persons 


282  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

should  make  good  their  connection  by  signing  the 
proper  articles.  The  pastor  was  at  the  same  time 
allowed  "to  receive  the  names  of  all  those  who  were 
previously  members  of  other  churches,  using  only  his 
own  discretion,  and  without  any  other  formality  than 
that  of  announcing  to  the  church  the  names  so  added." 
At  the  same  meeting  a  new  covenant,  drawn  up  by 
the  minister  to  conform  more  nearly  to  the  original 
one  (now  in  use),  was  presented  and  accepted. 

At  this  period  the  fund  for  the  society's  poor, 
known  as  the'  "  Charity  Fund,"  was  found  to  be 
greatly  in  excess  of  the  amount  needed  to  supply 
the  beneficiaries,  and  some  difficulty  arose  as  to  the 
proper  disposal  of  the  surplus,  in  order  to  avoid  accu- 
mulation, which  was  agreed  to  be  undesirable.  The 
suggestion  was  offered,  and  favorably  received,  that  a 
portion  might  be  applied  to  the  relief  of  certain  per- 
sons who  were  not  classed  strictly  among  "the  poor" 
of  the  society.  Even  this  additional  object  did  not 
entirely  exhaust  the  yearly  balance,  which  continued 
to  increase  until  the  enlarged  form  of  Sunday  school, 
going  into  effect  nine  or  ten  years  later,  provided  a 
satisfactory  remedy  for  the  perplexity.  During  the 
remainder  of  this  decade  the  meetings  of  the  propri- 
etors were  chiefly  occupied  with  matters  of  business. 
The  congregation  gradually  disposed  of  all  the  real 
estate  on  Summer  Street,  and,  after  paying  off  the 
debt  and  current  expenses,  invested  the  balance  as  a 
permanent  fund.  The  result  was  a  much  improved 
condition  of  the  financial  affairs  of  the  society. 


I8I5-49-]  NATHANIEL   L.    FROTHINGHAM.  283 

In  the  beginning  of  the  year  1849  Dr.  Frothing- 
ham's  health,  as  has  been  previously  mentioned,  be- 
gan seriously  to  decline.  Under  these  circumstances 
he  addressed  a  letter  to  the  society  asking  them  to 
seek  for  some  one  who  might  assist  him  in  the  dis- 
charge of  his  duties ;  and  also  (if  the  state  of  his 
health  required)  that  he  might  be  allowed  a  tempo- 
rary absence,  and  to  supply  the  pulpit  during  that 
time  as  he  best  could. 

The  communication  was  received,  as  the  record 
shows,  with  "  expressions  of  deep  regret "  and  the 
"  kindest  and  warmest  sympathies "  towards  their 
"  esteemed  and  beloved  minister."  A  committee 
was  chosen  to  take  the  matter  into  consideration. 
Their  report  recommends  "  that  the  Proprietors  do 
express  their  acquiescence  in  the  proposition  made 
by  the  Rev.  Dr.  Frothingham  in  relation  to  the  ap- 
pointment of  an  assistant  minister,  and  their  deter- 
mination to  proceed  to  such  appointment  as  soon  as 
a  person  shall  be  found  who  will  unite  in  his  favor 
the  voices  of  the  society,  and  whose  appointment 
will  be  agreeable  to  our  Pastor."  As  for  that  part 
of  the  letter  which  relates  to  a  temporary  absence, 
the  report  states  it  to  have  been  already  acted  upon 
and  satisfactorily  settled  by  the  Standing  Committee, 
whose  action  no  doubt  will  "  meet  with  the  entire 
approbation  of  the  proprietors."  The  recommenda- 
tion was  sanctioned  by  the  society ;  and  a  letter,  in 
reply  to  that  of  Dr.  Frothingham,  expressing  a 
"  deep  feeling  of  interest  and  solicitude  "  placed  in 
his  hands  previous  to  his  departure  for  Europe. 


284  FIRST    CHURCH    IN    BOSTON.  [1815-49. 

On  his  return  in  the  autumn  of  1849,  Dr.  Froth- 
ingham,  not  having  obtained  that  complete  restora- 
tion of  health  for  which  he  had  hoped,  renewed  his 
request  that  a  colleague  might  be  appointed ;  but 
finally  addressed  a  note  to  a  meeting  called  for  the 
purpose  of  choosing  a  new  minister,  expressing  the 
desire  that  this  minister  might  be  called  as  successor 
and  not  as  colleague.  For  this  purpose  he  tendered 
his  resignation,  Dec.  19,  1849,  to  take  effegt  on  or 
before  the  anniversary  of  his  ordination.  The  letter 
is  full  of  the  deepest  gratitude  for  the  kindness  of  his 
people,  and  the  warmest  desires  for  their  future  well- 
being.  A  vote  was  then  passed  accepting  his  resig- 
nation, to  take  effect  March  15,  1850.  The  reply  of 
the  church  is  full  of  love  and  esteem  towards  their 
minister  for  his  "  constant  and  well-performed  labor," 
and  "  entertains  the  hope  (which  was  so  happily  ful- 
filled) that  the  personal  and  friendly  relations  which 
have  subsisted  between  them  may  still  be  cherished 
and  preserved." 

During  the  thirty-nine  years  ending  in  1853,  two 
hundred  and  twenty-six  persons  signed  the  covenant. 
In  the  same  period,  four  hundred  and  seventy-one  1 
children  were  baptized,  two  hundred  and  fifty-two 
of  whom  were  males,  and  two  hundred  and  nineteen 
females. 

1  In  addition  to  this  number  one  hundred  and  five  inmates  of  the  Boston 
Female  Asylum  appear,  by  the  record,  to  have  been  baptized,  at  intervals, 
between  1824  and  1842. 


CHAPTER    VIII. 

1 850-1 880. 

RUFUS    ELLIS. 

Settlement  of  Rev.  Rufus  Ellis.  —  Establishment  of  a  Free  Sunday 
School.  —  Church  Work.  —  Children  and  Families  gathered  for 
Missionary  Work  beyond  the  Limits  of  the  Organized  Congrega- 
tion. —  Sewing-Schools.  —  Employment  Societies.  —  Instruction  in 
Dressmaking.  —  Newsboys'  School.  —  Past  and  Present  Workers 
in  the  Church,  and  their  Memorial.  —  Gas  Introduced. —  Union 
Services  in  the  Summer.  —  A  more  Open  Communion.  —  Thurs- 
day Lecture  Revived  for  a  Time.  —  Dr.  Frothingham's  t;  Shade  of 
the  Past."  —  Chauncy  Place  becomes  Chauncy  Street.  —  Public 
Funeral  of  Edward  Everett.  —  Proposal  to  build  a  New  House  of 
Worship.  —  Progress  and  Completion  of  the  Work.  —  Laying  of 
Corner-Stone.  —  Last  Services  in  Old  Church.  —  Dedication.  — 
Church  Described.  —  Its  Cost.  —  Liberal  Contributions.  —  Two 
Hundred  and  Fiftieth  Anniversary. 

A  FTER  the  resignation  of  Dr.  Frothingham 
took  effect,  the  meetings  of  the  communicants, 
held  heretofore  at  the  house  of  the  pastor,  were  sus- 
pended for  three  years.  During  this  period  the 
church  had  no  settled  minister.  While  Dr.  Froth- 
ingham was  absent  in  Europe,  and  for  some  time 
after  his  return,  the  Rev.  Dr.  Walker  supplied  the 
pulpit.  Several  ministers  —  all  of  whom  have  since 
become  well  known,  in  this  community  at  least  — 


286  FIRST    CHURCH    IN   BOSTON.  [1S50-80. 

were  invited  to  succeed  Dr.  Frothingham,  but  for  va- 
rious reasons  they  all  felt  obliged  to  decline  the  call. 
At  a  meeting  of  the  proprietors,  held  Feb.  28,  1853, 
it  was  voted,  unanimously,  that  the  Standing  Com- 
mittee be  requested  to  communicate  with  the  Rev. 
Rufus  Ellis,  of  Northampton,  Mass.,  with  full  power 
to  invite  him,  if  they  see  fit,  to  become  the  pastor 
of  the  church.  The  following  letter  of  invitation 
was  accordingly  sent  the  next  day :  — 

Boston,  Feb.  21,  1853. 
My  DEAR  Sir, — At  a  meeting  of  the  proprietors  of 
the  First  Church,  held  in  the  meeting-house  yesterday, 
Hon.  Charles  Francis  Adams  in  the  chair,  it  was  voted, 
unanimously,  that  the  Standing  Committee  should  be  re- 
quested to  communicate  with  you,  having  full  power  to 
invite  you  to  become  the  pastor  of  our  church.  The 
Standing  Committee  do  now,  therefore,  in  their  name  re- 
spectfully invite  you  to  assume  the  pastoral  office  among 
us.  We  do  not  think  it  necessary  or  becoming,  at  the 
present  time,  to  go  beyond  the  immediate  object  of  the 
commission  which  it  is  so  agreeable  to  all  of  us  to  per- 
form. We  shall  await  with  deep  interest  your  reply,  and 
earnestly  hoping  that  it  will  be  favorable  to  our  wishes. 

On  behalf  of  the  Committee. 

The  letter  from  Mr.  Ellis  accepting  the  call  is 
dated  Northampton,  March  8,  1853. 

At  a  meeting  of  the  communicant  members  on 
March  20,  called  by  Deacon  Foster  in  consequence 
of  the  happy  unanimity  of  the  society  in  inviting 
Rev.  Rufus  Ellis  to  become  their  pastor,  it  was 
unanimously  voted  to  "  offer  him  their  hearty  wel- 


J 


1850-80.]  RUFUS    ELLIS.  287 

come,  and  assure  him  of  their  cheerful  fellowship; 
that  they  rejoice  in  the  hope  of  his  public  teaching, 
his  private  counsel,  and  his  friendly  sympathy  ;  and 
that  they  pray  that  this  new  connection  may  be 
crowned  with  the  blessing  of  God,  and  with  all  the 
fruits  of  Christian  unity  and  zeal." 

Mr.  Ellis  sent  a  reply  to  this  assurance  of  wel- 
come, a  portion  of  which  is  copied  in  the  records, 
and  reads  as  follows  :  — 

"  A  word  from  the  Church,  strictly  so  called,  has  a  pe- 
culiar value.  Making  the  largest  allowance  for  the  honest 
difficulties  that  keep  some  from  the  Lord's  table,  it  cannot 
be  accounted  an  illiberality  to  regard  the  body  of  commu- 
nicants as  the  heart  of  a  society,  —  the  source  of  its  truest 
vitality.     It  is  the  Church  that  lives.     It  has  life  in  itself." 

The  present  pastor  wras  installed  May  4,  1853. 
All  the  so-called  Unitarian  churches  of  Boston  and 
vicinity  attended  by  pastor  and  delegates  except 
King's  Chapel,  which  acknowledged  "  the  kindness 
and  courtesy  of  the  invitation,  but  in  conformity 
with  all  previous  usage  on  similar  occasions,  respect- 
fully decline  the  sending  a  delegate." 

The  following  letter,  full  of  historic  interest,  from 
Dr.  Charles  Lowell,  regretting  his  physical  inability 
to  be  present,  while  at  the  same  time  he  was  with 
them  in  spirit,  was  read  by  Dr.  Frothingham. 

My  Christian  Brethren  and  Friends,  — I  am  pre- 
vented, in  the  providence  of  God,  —  a  providence  always 
wise  and  good,  —  from  being  with  you  in  person,  as  you 
invited  me  to  be,   at  the  installation  of  your  new  pastor. 


288  FIRST    CHURCH    IN    BOSTON.  [1850-80. 

But  I  am  not  prevented  from  being  with  you  in  spirit,  nor 
from  offering  up  in  my  retirement  my  prayers  for  your 
welfare. 

Chauncy,  not  the  least  eminent  in  your  succession  of 
ministers,  was  the  friend  and  eulogist  of  my  most  distin- 
guished predecessor,  and  preached  at  the  ordination  of  the 
eminently  good  man  who  succeeded  him  in  the  ministry. 

The  noble  countenance  of  Clarke,  whose  name  would 
add  lustre  to  any  line  of  pastors,  I  well  remember.  Emer- 
son was  my  instructor  in  childhood,  and  I  enjoyed  an 
affectionate  friendship  with  him  from  my  settlement  in  the 
ministry  to  the  time  of  his  translation  to  heaven.  To 
Abbot,  who  "  being  made  perfect  in  a  short  time,  fulfilled 
a  long  time,"  I  gave  the  right  hand  of  fellowship  on  his 
coming  to  this  charge. 

The  friendship  of  his  successor,  whose  presence  and 
sympathy  you  are  still  permitted  to  enjoy,  I  have  had  the 
privilege  of  possessing ;  and  with  not  a  few  of  yourselves, 
too,  I  have  had  frequent  and  affectionate  communion  as  a 
minister  and  a  friend. 

It  is  known  only  to  Him  who  knoweth  all  things  whether 
I  shall  be  ever  allowed  to  meet  you  again  in  the  public 
duties  or  private  intercourse  of  life ;  but  it  is  my  desire 
and  prayer  for  you  that  "  your  conversation  may  be  as  it 
becometh  the  gospel  of  Christ,  and  that  whether  I  come 
and  see  you  or  else  be  absent,  I  may  hear  of  your  affairs, 
that  ye  stand  fast  in  one  spirit,  striving  together  for  the 
faith  of  the  gospel." 

Your  friend,  as  I  trust,  in  the  best  bonds, 

Charles  Lowell. 

Ma>r  3-  l853- 

The  letter  of  dismission  from  the  church  in  North- 
ampton was  next  read  and  accepted.  Dr.  Frothing- 
ham  then  made  a  verbal  statement  of  the  call  of  Mr. 
Ellis  and  his  acceptance  thereof,  which,  "  after  some 


1850-80.]  RUFUS    ELLIS.  289 

conversation,"  was  allowed  to  take  the  place  of  the 
reading  from  the  records. 

The  exercises  in  the  church  were  conducted  as 
follows  :  Rev.  O.  B.  Frothingham  offered  the  intro- 
ductory prayer ;  Rev.  J.  I.  T.  Coolidge  read  the 
Scriptures.  Then  followed  the  hymn  of  installation 
(Ravenscroft,  ob.  1630),  beginning,  "Eternal  Lord! 
To  Thee  the  Church,"  —  written  for  the  occasion  by 
N.  L.  Frothingham ;  Rev.  George  E.  Ellis  (brother 
of  the  pastor  and  minister  of  Harvard  Church, 
Charlestown)  preached  the  sermon  from  1  Tim.  i.  15  ; 
prayer  of  installation,  by  Rev.  N.  L.  Frothingham  ; 
Psalm  (Ellenwood,  H.  K.  O.),  beginning,  "  The  Lord 
gave  the  Word ;  't  was  the  Word  of  his  Truth,"  — 
also  written  for  the  occasion  by  Dr.  Frothingham  ; 
charge,  by  Rev.  E.  S.  Gannett ;  right  hand  of  fellow- 
ship, by  Rev.  F.  D.  Huntington;  address  to  the 
society,  by  Rev.  Chandler  Robbins.  Then  after  an 
anthem,  the  concluding  prayer  by  Rev.  Alexander 
Young,  and  the  benediction  by  the  pastor. 

At  the  close  of  the  exercises  in  the  church,  which 
were  very  well  attended,  the  pastors  and  delegates 
to  the  council  and  invited  guests  dined  in  Chapman 
Hall.  Dr.  Morison,  of  Milton,  asked  the  blessing 
at  the  table.  The  Hon.  Edward  Everett  presided, 
and  made  a  brief  and  happy  address  in  behalf  of  the 
society,  which  was  followed  by  a  very  few  words 
from  Dr.  Gannett,  Hon.  James  Savage,  Rev.  George 
E.  Ellis,  and  the  pastor. 

One   of   the   first    enterprises   which   was    under- 

19 


29O  FIRST   CHURCH    IN   BOSTON.  [1850-80. 

taken  after  the  settlement  of  the  present  minister 
was  the  establishment  of  a  new  form  of  Sunday 
school.  In  November,  1853,  the  attempt  was  first 
made  to  increase  the  membership  of  that  institution 
from  children  outside  of  the  congregation.  Before 
this  change  took  place  the  Sunday  school  was  dis- 
tinctively a  parish  gathering.  Since  that  time  it  has 
been  the  endeavor  of  the  workers  in  this  cause  to 
enlarge  the  field  of  Christian  labor.  The  success 
of  these  efforts  is  seen  in  the  steady  growth  of  the 
institution  in  all  that  makes  it  worth  sustaining. 
The  Sunday  school  has  gradually  become,  in  the 
largest  sense,  the  life  of  the  church.  Without  in- 
terfering with  any  established  rights  or  cherished 
usages  it  has  quietly  assumed  a  place  of  its 
own. 

The  earliest  detailed  account  of  the  plan  and 
working  of  the  school  is  contained  in  a  pamphlet 
on  "  Church  Work,"  written  by  the  present  minis- 
ter in  1867.  The  establishment  then  numbered  two 
hundred  children,  besides  twenty  or  thirty  from  Mrs. 
Gwynne's  Home.  "  These  children,"  he  says,  "  be- 
long to  families  that  for  the  most  part  have  no  con- 
nection with  any  church,  and  on  that  account  it  was 
supposed,  at  the  outset,  that  the  school  would  be  con- 
stantly changing;  but  it  has  been  a  great  satisfaction 
to  find  that  the  contrary  is  the  case.  Our  children 
come  steadily  and  .perseveringly  from  all  parts  of 
the  city ;  some  of  them  have  gone  away  from  Bos- 
ton, and  have  found  us  again  of  their  own  accord 


1850-80.]  RUFUS    ELLIS.  29  I 

on  their  return."     In  his  report  on  this  subject,  writ- 
ten in  1879,  the  minister  says:  — 

"  Out  of  a  school  that  numbers  450  children,  207  still 
gathered  on  the  first  Sunday  in  July,  when  scarcely  a  dozen 
of  our  own  families  remained  in  town ;  while  on  the  open- 
ing Sunday  in  September,  the  congregation  still  being 
absent,  and  the  service  a  union  service,  272  children  pre- 
sented themselves.  These  children  come  from  220  fam- 
ilies. Many  of  them  live  at  a  long  distance  from  the 
church,  as,  for  example,  in  Roxbury,  South  Boston,  Wash- 
ington Village,  East  Cambridge ;  but  although  the  school 
opens  by  quarter  after  nine,  —  an  early  Sunday  hour  in 
these  days,  —  forty  of  them  have  been  neither  late  nor  ab- 
sent during  the  six  months  of  winter,  while  195  have  won 
prizes  for  punctuality.  The  average  attendance  between 
last  Easter  and  this  Easter  just  passed  has  been  330,  and 
between  Easter  and  Christmas  336.  One  girl  in  seven 
years  has  been  neither  absent  nor  tardy.  The  average  age 
of  the  children  is  between  twelve  and  thirteen ;  and  there 
are  thirty-eight  teachers,  besides  the  superintendent  and 
visitor,  and  five  who  are  connected  with  the  library." 

The  same  report  (in  1879)  adds: — - 

"  It  is  the  plan  of  the  school  that  the  teachers  should,  so 
far  as  possible,  put  themselves  into  friendly  and  Christian 
relations  with  the  families  of  their  scholars,  and  extend  to 
them  the  offices  of  Christian  sympathy  which  are  appro- 
priate to  a  Christian  household.  (The  aim  is  constantly 
to  exert  the  highest  Christian  influence  upon  the  children, 
—  not  to  entertain  them,  but  to  make  them  happy  in  what 
to  them  is  their  church.)  It  is  believed  that  the  tie  is  a 
strong  one,  and  that  the  outcome  of  the  work  is  a  very 
practical  Christianity.  Our  children  come  to  us  year  by 
year,  grow  up  in  our  congregation,  and  return  to  it  from 
their  absences  in  our  own  or  in  foreign  lands  as  to  their 


292  FIRST   CHURCH    IN    BOSTON.  [1850-80. 

religious  home.  Their  names  are  to  be  found  on  all  my 
parish  registers,  and  go  far  to  redeem  the  church  from  the 
reproach  of  being  a  club  of  the  luxurious  or  the  gathering 
of  class  or  clan.  It  is  in  some  good  measure  a  people's 
church  ;  at  all  events,  a  church  for  the  people  if  they  choose 
to  have  it  so." 

Of  the  other  branches  and  outgrowths  of  the 
Sunday  school  the  earlier  report  proceeds  to  mention 
the  infant  department,  as  it  is  called,  then  number- 
ing some  forty-six  scholars,  under  the  charge  of  a 
special  teacher  in  a  separate  room.  This  system  is 
retained  at  the  present  day.  Once  a  month  the 
older  scholars  unite  in  reciting  to  the  pastor  caie- 
fully  prepared  answers  to  questions  which  are  printed 
and  distributed  for  the  purpose. 

The  great  Christian  festivals  of  Christmas  and 
Easter  are  celebrated  by  the  whole  school.  On  the 
former  occasion,  besides  the  service  in  the  church, 
the  children  assemble  in  the  chapel  and  receive 
carefully  selected,  useful,  and  substantial  gifts.  At 
Easter  they  receive  some  simple  flowers. 

Many  of  the  teachers  visit  the  families  of  their 
scholars,  not  always  to  offer  aid,  but  simply  to  make 
a  friendly  call.  In  this  way  several  of  them  have 
come  to  look  upon  "  First  Church  as  their  stated 
place  of  worship,  and  to  the  pastor  for  those  paro- 
chial services  "  which  it  is  always  "  his  desire  and 
purpose  "  to  render. 

It  is  part  of  the  plan  of  the  Sunday  school  to  pro- 
vide for  outward  wants,  so  far  as  possible,  "  in  that 


1850-80.]  RUFUS    ELLIS.  293 

spirit  of  Christian  love  which  makes  receiving  as 
well  as  giving  a  blessing."  In  this  endeavor  the 
most  careful  judgment  is  exercised  in  the  selection 
of  the  beneficiaries  and  the  adoption  of  the  means 
for  assistance. 

Out  of  the  Sunday  school  sprang  various  useful 
organizations  for  church  work,  which  are  still  in 
active  operation.  Families  connected  with  the  Sun- 
clay  school  or  church  receive  work  from  an  employ- 
ment society,  the  members  of  which  cut  out  the 
cloth  at  home,  and  give  it  to  the  women  to  make 
into  garments.  Each  woman  is  allowed  about  fifty 
cents  a  week,  and  the  privilege  of  buying  what  is 
made  up  at  the  cost  of  the  material.  In  this  way 
much  genuine  assistance  is  afforded  with  a  small 
outlay,  and  under  the  most  favorable  auspices.  "  In 
1877-78  the  donations  to  this  cause  were  $595,  and 
the  receipts  from  sales  of  garments,  $508.53.  The 
amount  paid  for  materials  was  $394.45,  and  to  the 
workwomen,  $722.63.  Work  was  given  to  about  sev- 
enty women,  and  there  were  about  fourteen  hundred 
p-arments  sold.  These  garments  brought  enough 
to  cover  the  cost  of  materials,  and  some  of  them  a 
few  cents  apiece  more,  so  that  there  was  more  to  be 
used  in  the  payment  for  work  than  the  amount  sub- 
scribed. The  garments  are  very  largely  bought  by 
the  mothers  of  the  Sunday-school  children  and  their 
friends.  It  may  be  added  that  it  is  one  of  the  aims 
of  this  charity  to  furnish  by  the  way  valuable  in- 
struction in  sewing." 


294  FIRST    CHURCH    IN    BOSTON.  [1850-80. 

Another  most  useful  and  efficient  instrumentality 
is  the  sewing-school,  which  gathers,  besides  the  Sun- 
day-school children,  a  few  of  their  acquaintances 
from  the  outside.  This  has  always  been  eminently 
successful.  So  popular  did  it  become  during  the 
winter  of  1877-78,  that  "the  second  Saturday,  when 
one  hundred  and  seventeen  children  collected,  it  was 
necessary,  both  on  account  of  the  lack  of  accommo- 
dations and  the  difficulty  in  procuring  teachers,  to 
give  notice  that  no  more  outside  the  limits  of  the 
Sunday  school  should  be  brought  without  leave." 

The  mode  of  conducting  the  school  is  very  sim- 
ple. The  children  are  divided  into  classes,  each 
under  the  direction  of  a  competent  teacher.  The 
size  and  number  of  these  classes  vary,  of  course,  ac- 
cording to  circumstances.  At  one  time  there  were 
from  ten  to  twelve,  numbering  eight  or  nine  chil- 
dren in  each.  The  order  and  discipline  are  of  the 
best,  and  the  work  very  satisfactory  for  such  young 
people.  The  children  do  not  work  for  themselves, 
but  send  the  garments  to  worthy  institutions,  such 
as  the  Children's  Mission  or  Mrs.  Gwynne's  Home. 
"  Prizes,  consisting  of  the  calico  for  a  gown  or  an 
apron,  as  a  reward  for  punctual  attendance  are  dis- 
tributed on  the  last  afternoon  of  the  school."  Since 
this  enterprise  was  started  sewing  has  been  intro- 
duced into  the  public  schools,  but  not  to  such  an 
extent  as  to  render  unnecessary  additional  teaching 
to  the  children  who  wish  to  grow  up  with  an  under- 
standing use  of  their  hands. 


1850-80.]  RUFUS    ELLIS.  295 

Graduates  from  the  sewing-school,  with  perhaps  a 
few  exceptions,  make  up  the  dressmaking  class.  It 
has  lately  numbered  thirty-four  girls,  who,  under  the 
direction  of  efficient  teachers,  perform  a  great  deal 
of  skilled  labor.  They  meet  in  the  chapel  twice 
each  week  during  the  church  season. 

In  connection  with  the  sewing-school  was  formed 
a  singing-school.  Under  the  direction  of  an  able 
instructress  the  children  have  been  taught  to  sing 
with  great  readiness  and  accuracy.  The  fruits  of 
this  admirable  training  are  enjoyed  by  the  congre- 
gation on  such  occasions  as  Easter  and  Christ- 
mas. 

About  the  time  the  present  form  of  Sunday  school 
was  started,  and  perhaps  a  little  before,  the  ladies 
of  the  congregation  formed  a  parish  sewing-circle. 
The  garments  which  they  make  are  placed  where 
they  will  do  the  most  good,  without  reference  to  any 
particular  class  or  object.  During  the  war  of  the 
Rebellion  the  scope  of  its  charity  reached  out  far 
and  wide.  Of  late  years  the  attendance  on  this 
work  has  much  increased.  The  meetings  are  held 
in  the  chapel  every  Thursday  morning  from  the 
annual  Thanksgiving  to  the  annual  Fast. 

In  the  year  1866  one  of  the  ladies  of  the  parish 
set  up  a  vacation  school,  designed  to  keep  the  poorer 
children,  who  are  unable  to  leave  the  city  during  the 
summer  months,  out  of  mischief.  It  lasted  three  or 
four  years,  and  proved  a  great  comfort  to  the  par- 
ents of  the  children.     Sixty  children  comprised  this 


296  FIRST   CHURCH    IN    BOSTON.  [1850-80. 

school,  with  an   average   attendance   of   about  one 
half  that  number. 

One  of  the  last,  but  at  the  same  time  most  origi- 
nal, charities  was  the  newsboys'  school,  which  began 
in  the  opening  year  of  the  civil  war.  The  request 
for  the  use  of  the  front  basement  room  (in  Chauncy 
Street  Church)  for  a  free  school  for  the  instruction 
in  writing  of  "  poor  young  lads,  especially  news- 
boys," was  granted  Oct.  30,  i36i.  Proposed  as  an 
"experiment,  simply,  in  doing  good/'  the  success  of 
which  must  needs  be  doubtful,  one  of  the  parish 
volunteered  to  provide  for  the  entire  direction  and 
expense.  The  school  never  drew  any  support  from 
the  quarterly  collections  of  the  church.  Some  of 
the  teachers  came  from  other  parishes.  The  at- 
tendance numbered  from  one  to  two  hundred, — 
very  fluctuating,  of  course,  from  the  nature  of  the 
material,  though  less  so  perhaps  than  one  would 
expect.  At  the  close  of  his  account  of  this  estab- 
lishment the  minister  says  :  "  Were  this  attendance 
enforced  in  some  way  by  making  it  a  condition  for 
receiving  a  license  to  trade  or  labor  in  our  streets, 
nothing  would  be  wanting  to  make  this  school  alto- 
gether, as  it  has  been  already  largely,  successful.  So 
long  as  such  boys  are  allowed  to  pursue  their  calling 
in  the  streets,  schools  adapted  to  their  wants  should 
be  provided  at  the  public  cost  and  under  public 
supervision.  No  one  can  estimate  the  amount  of 
crime  and  misery  which  would  be  prevented  in  this 
way.     The  City  Government   have   been   earnestly 


1850-80.]  RUFUS    ELLIS.  297 

asked  to  see  to  this  thing,  and  until  some  public 
provision  shall  have  been  made  our  school  will 
be  carried  on,  doing  what  can  be  done  in  the 
circumstances.  From  this  school  sprang  a  system- 
atic visitation  of  the  jail,  which  again  suggested  to 
some  good  Christian  people  in  a  sister  parish  the 
Children's  Aid  Society,  with  its  excellent  methods 
and  ministries,  and  its  two  countrv  homes  for  neor- 
lected  and  exposed  children  of  tender  years." 

The  attempt  has  thus  been  made  to  give  a  hasty 
sketch  of  all  the  charities  of  First  Church.  Very 
little  can  be  known  of  actual  results  from  such  a 
brief  summary.  From  the  time  when  the  present 
minister  first  came  among  them  there  has  been  a 
vast  deal  of  good  done  by  various  members  of  the 
congregation  which  cannot  be  set  down  in  writing:. 
"  By  their  works  ye  shall  know  them  "  is  all  that 
can  be  said  of  these  faithful  laborers.  Whether  in 
times  of  special  need,  or  in  the  ordinary  routine  of 
daily  life,  there  have  been  those  at  hand  ready  and 
willing  to  bear  every  burden  and  offer  any  sacrifice, 
those  wrhose  lives  have  been  inseparably  bound  up 
and  blended  with  the  work  of  this  religious  society. 
To  mention  the  foremost  among  those  who  have 
succeeded  in  making  this  church  a  centre  of  chari- 
ties and,  as  we  may  say  without  arrogance,  a  benefi- 
cent power  in  this  city,  would  require  no  deep  re- 
flection on  the  part  of  any  one  familiar  with  our 
recent  history.  To  those  not  so  privileged  it  will 
suffice  to  point  to  the  present  Sunday  school,  and 


298 


FIRST    CHURCH    IN    BOSTON. 


[1850-80. 


then  to  place  them  in  front  of  one  of  those  beautiful 
memorial  windows  which  adorn  the  chapel. 


RECEIPTS    FOR   THE   YEAR    1880-81. 

From  Miss  Tileston's  Legacy $30.00 

From  Church  Funds  for  the  use  of  the  Poor 1,158.00 

Interest  upon  Bank  Deposit •    .     .  19.48 

Easter  Collection 468.06 

June  Collection 191.24 

November  Collection 323.07 

Christmas  Collection 379.40 

Easter  Flowers  for  the  Children 121.00 

Children's  Christmas  Tree 355-°o 

Country  Week  and  Seashore  Home 131.00 

Free  Hospital  for  Women 340.00 

Sewing-Circle 110.00 

Associated  Charities 249.22 

Employment  Society 603.00 

Instruction  in  Dressmaking 262.10 

Gift  for  Visitor's  Salary 300.00 

Minister's  Poor  Purse 400.00 

African  Methodist  Church,  Charles  Street 450.00 

Quarterly  Charity  Lecture 160.00 

American  Unitarian  Association 1,000.00 

Fraternity  of  Churches  (1880-81  and  1881-82)        ....  950.00 

Church  in  Ann  Arbor 500.00 

"  Sunday  School  Gazettes  " 42.75 

Contributions    of  Sunday  School  and   Minister's  Class  to 

their  own  charities 7l-&9 

Church  in  Francestown,  N.  H 35  00 

Contribution  to  250th  Anniversary 1,555.00 


$10,205.01 


The  earliest  attempt  to  introduce  gas  into  the 
church  was  made  Dec.  9,  1854,  the  committee  on 
repairs  being  authorized,  if  they  deemed  it  expedi- 
ent, to  fit  up  the  house  for  the  purpose. 

In  answer  to  a  proposal  from  Dr.  Peabody  of 
King's   Chapel,   in    1855,   to   form    a  union   service 


1850-80.]  RUFUS    ELLIS.  299 

for  some  summer  Sundays  between  Chauncy  Street, 
Brattle  Street,  and  the  Chapel  societies,  the  pastor 
of  First  Church  was  instructed  to  express  the  dis- 
inclination of  the  proprietors  to  any  suspension  of 
services,  but  at  the  same  time  to  extend  a  cordial 
offer  of  accommodation  to  both  the  other  churches 
if  they  saw  fit  to  close  their  meeting-houses  during 
any  portion  of  that  period.  Although  union  ser- 
vices wrere  indulged  in  at  a  later  period,  before  the 
society  removed  from  Chauncy  Street,  they  always 
took  place  in  First  Church  meeting-house,  so  that 
the  church  itself  remained  open  throughout  the 
entire  year. 

In  1856  the  minister  referred  to  the  objections 
which  some  had  to  signing  the  covenant  as  a  neces- 
sary requirement  before  allowance  of  participation 
in  the  communion  could  be  granted.  Whereupon 
Dr.  Frothingham  proposed  the  following  vote,  which 
passed,  with  one  dissenting  voice:1  "  That  our  pas- 
tor may  feel  authorized  to  admit  any  persons  to 
our  service  of  communion  on  their  application,  at 
his  discretion."  The  subject  of  the  use  of  a  Lit- 
urgy in  the  Sunday  worship  was  discussed  at  the 
same  time,  but  no  decided  steps  were  taken.  The 
character  of  the  church  music  formed  a  frequent 
topic  of  discussion  also  at  this  period,  some  cling- 
ing to  the  old-fashioned  congregational  tunes,  while 
others  favored  richer  and  more  elaborate  pro- 
ductions. 

1  Deacon  Foster. 


300  FIRST    CHURCH    IN    BOSTON.  [1850-80. 

The  subject  of  further  enlarging  the  invitation  to 
the  Lord's  Supper  was  introduced  by  Dr.  Frothing- 
ham,  April  r,  1858.  He  offered  a  form  substan- 
tially as  follows  :  "  The  ordinance  of  the  Lord's 
Supper  will  be  administered  after  the  benediction 
and  in  behalf  of  the  church.  I  invite  all  who  desire 
to  commemorate  the  love  of  the  Lord  Jesus  to  take 
part  with  us  in  the  observance."  The  question  was 
finally  reserved  for  a  special  meeting  to  be  held  a 
week  later,  when,  nine  communicants  expressing 
themselves  in  favor  and  four  opposed,  it  was  decided 
to  leave  it  to  the  discretion  of  the  pastor  to  act  as 
he  should  see  fit. 

In  the  journal  of  Dr.  Frothingham  there  is  the 
following  entry:  "Thursday"  (November  1),  1849, 
"  preached  the  Lecture,  Mr.  Robbins  failing  to  ap- 
pear." Between  this  date  and  Sunday,  March  10, 
1850,  when  Dr.  Frothingham  preached  his  farewell 
sermon,  the  journal,  while  it  contains  other  entries, 
does  not  mention  the  "  Thursday  Lecture,"  so  that 
it  is  safe  to  conclude  that  it  was  discontinued  some- 
where during  that  interval.  The  present  minister 
made  an  effort  to  revive  it  at  an  early  period  in  his 
ministry. 

"Aprils,  1858  (eleven  o'clock,  a.  m.).  Thursday 
Lecture  was  resumed.  Ministers  of  all  denomina- 
tions —  Baptists,  Methodists,  Orthodox,  Congrega- 
tionalists,  and  Episcopalians  —  were  invited  to  take 
their  turn.  Among  others,  the  Rev.  James  Free- 
man  Clarke,    and    the    late   Dr.    Diman,    of  Provi- 


1850-80.]  RUFUS    ELLIS.  3OI 

dence   (then    of    Brookline,    Mass.),    performed    the 
service." 

In  this  modified  shape  the  famous  lecture,  which 
formerly  sustained  a  public  character,  lingered  for 
three  or  four  years  as  a  shadow  of  the  past,  and  then 
vanished.  The  fortunes  of  "  Thursday  Lecture  '' 
are  traced  by  Dr.  Frothingham  in  "  The  Shade  of 
the  Past,"  written  in  1833,  at  the  close  of  the  second 
century  after  its  establishment,  and  printed  by  re- 
quest of  the  Boston  Association  of  Congregational 
Ministers. 

The  importance  which  this  ancient  observance 
sustained  while  it  lived  and  flourished,  as  well  as  its 
close  connection  with  the  parent  church,  are  faith- 
fully portrayed  in  this  charming  narrative.  "  The 
lecture,"  he  says,  "  was  a  meeting  of  all  that  claimed 
or  deserved  respect  in  the  neighborhood.  The  mag- 
istrates were  present ;  the  governor  of  the  colony, 
with  his  counsellors;  and  after  its  appropriate  offices 
were  ended  it  was  followed  by  a  convention  of  the 
people,  at  which  municipal  regulations  were  adopted, 
and  questions  of  every  kind  were  discussed  that 
engaged  the  minds  of  the  men  of  that  day." 

For  more  than  half  a  century  after  its  foundation 
by  Cotton  the  lecture  steadily  advanced  in  splendor 
and  importance.  There  is  a  gathering  of  the  people 
from  every  quarter  on  the  fifth  day  of  the  week  to 
attend  the  service.  "  The  villages  send  their  yeo- 
men and  pastors.  The  walls  of  Harvard  College, 
that  have  risen  at  Newtown,  contribute  of  its  few 


3<D2  FIRST    CHURCH    IN    BOSTON.  [1850-80. 

students  and  fellows  to  swell  the  train.  The  schools 
dismiss  their  pupils  in  the  forenoon,  and  are  kept 
no  more  that  day,  in  order  that  no  one  may  be  de- 
prived of  so  great  a  privilege.  The  rough  weather 
of  a  climate  yet  sterner  than  it  has  since  been 
scarcely  thins  the  assembly  that  comes  to  warm  it- 
self with  fervent  words,  and  the  glow  of  a  common 
interest,  and  the  breath  of  its  own  crowd  in  a  cold 
place.  What  an  array  is  here  of  dignity  and  sanc- 
tity and  comeliness  !  What  squares  of  scarlet  cloaks  ! 
What  borders  of  white  but  artificial  hair!  What 
living  complexions  —  of  a  less  shining  whiteness, 
and  less  presumptuously  red  —  upon  many  fair  but 
solemn  faces,  which  the  arguments  of  Cotton  have 
divested  of  their  veils  !  And  lest  anything  should 
be  wanting  to  so  important  an  occasion,  and  lest  a 
single  interesting  association  of  life  should  be  over- 
looked  or  unconnected  with  it,  I  hear  the  list  of 
names  repeated  with  a  loud  voice  of  those  who  '  in- 
tend,' as  the  good  phrase  still  is,  to  make  themselves 
the  happiest  of  mortals.  Thus  the  recreations  of 
the  young  and  the  meditations  of  the  old,  the  order 
of  the  churches  and  the  guidance  of  the  State,  the 
market-place  and  the  marriage-ring,  have  their  re- 
membrances bound  together  in  this  ancient  service." 
Until  1679  the  lecture  was  "conducted  by  the 
pastors  and  teachers  of  the  old  congregation."  In 
that  year  a  change  took  place,  the  old  church  allow- 
ing the  ministers  of  other  churches  to  assist  in  the 
service.     Towards  the  close  of  the  century  its  popu- 


1850-80.]  RUFUS    ELLIS.  303 

larity  began  to  wane.  Cotton  Mather  "  gave  notice 
that  the  lecture  was  to  begin  at  eleven  o'clock  in- 
stead of  twelve ;  reproved  the  townspeople  that 
attended  no  better ;  and  declared  that  it  would  be 
an  omen  of  their  not  enjoying  it  long,  if  they  did 
not  amend."  The  weather  was  oftentimes  offered 
as  an  excuse.  On  one  occasion,  in  1 7 1 5,  during  a 
violent  storm,  only  sixteen  women  and  two  hundred 
men  were  present.  The  return  to  Boston  after  the 
siege  was  over  raised  the  occasion  into  temporary 
prominence  after  seventy  years  of  steady  neglect. 
"  After  this,"  says  Dr.  Frothingham,  "  the  lecture 
might  have  closed  its  doors.  It  had  enough  of 
honor ;   I  will  add  nothing  further  to  its  history." 

The  death  of  "  the  eminent  historian  and  excel- 
lent man,  William  H.  Prescott,  late  a  worshipper  in 
First  Church,"  is  noticed  in  an  entrv  on  the  church 
records,  Jan.  30,  1859.  Funeral  services  were  held 
at  the  church  on  the  afternoon  of  the  following  day, 
and  the  minister  preached  a  sermon  entitled  "  The 
Joy  of  the  Christian  Mourner"  on  the  following 
Sunday,  February  6,  which  was  printed  by  request 
of  the  society. 

Towards  the  close  of  this  year  the  record  contains 
a  report  of  the  only  legal  contest  in  which  the  church 
was  ever  engaged.  The  corporation  was  obliged  to 
bring  the  suit  against  the  city  of  Boston,  to  recover 
damages  for  the  laying  out  of  Chauncy  Place  as  a 
public  highway.  The  land  thus  taken,  it  will  be 
remembered,  became   the   property  of   the   church 


304  FIRST    CHURCH    IN    BOSTON.  [1850-80. 

under  the  deed  from  the  Hollingsheads  in  1680,  and 
compensation  was  now  asked  for  so  much  of  it  as 
had  been  taken  for  the  public  use  in  opening  the 
street.  The  city,  on  the  other  hand,  asserted  that 
the  church  had  already  dedicated  the  property  for  a 
public  highway  before  the  widening  took  place,  and 
consequently  that  no  legal  damages  had  accrued  by 
reason  of  any  further  taking.  The  report  discusses 
at  length  the  progress  of  the  suit,  which,  with  the 
assistance  of  "  able  counsel "  engaged  in  their  be- 
half, resulted  satisfactorily  to  the  interests  of  the 
church. 

"  Deacon  James  Hiller  Foster  died  Wednesday, 
Dec.  10,  1862,  at  the  advanced  age  of  eighty-nine, 
having  served  the  church  in  his  office  since  March 

5. 1815." 

Early  in  the  year  1865  the  society  lost  the  fellow- 
ship of  one  whose  services  in  Church  as  well  as 
State  were  "  in  a  degree  of  eminence  "  seldom  sur- 
passed. The  entry  on  the  records  of  the  corpora- 
tion is  as  follows  :  — 

"Boston,  Jan.  15,  1865.  The  church  was  this  day 
called  to  mourn  the  loss  of  one  of  its  most  worthy  mem- 
bers in  the  person  of  the  Hon.  Edward  Everett,  who  died 
at  his  residence,  No.  32  Summer  Street,  at  about  four 
o'clock  this  morning,  seventy  years  nine  months  and  four 
days  old." 

Several  meetings  of  the  Standing  Committee  were 
held  to  make  appropriate  arrangements  for  the  fu- 
neral ceremonies,  and  to  transcribe  on  the  records 


1S50-80.]  RUFUS    ELLIS.  305 

of  the  church  a  fitting  sense  of  their  heavy  bereave- 
ment. The  following  is  a  copy  of  the  resolutions 
adopted  by  the  church  :  — 

"  Whereas  it  has  pleased  the  All-Wise  Disposer  of 
events  to  remove  from  us  by  sudden  death  our  esteemed 
fellow-worshipper  and  beloved  friend,  Edward  Everett ; 
and 

"  Whereas  we  wish  to  put  on  record  an  expression  of 
our  sense  of  the  great  private  worth  which  distinguished 
him  no  less  than  his  public  virtues :   therefore  be  it 

"  Resolved,  That  by  his  decease  the  members  of  the  First 
Church  and  Congregation  have  lost  one  strongly  endeared 
to  them  by  the  association  which  has  bound  them  together 
as  worshippers  for  many  years  past. 

"  Resolved,  That  we  gratefully  remember  the  constant 
interest  which  our  departed  friend  took  in  the  welfare  of 
our  venerable  society,  —  an  interest  which  he  manifested 
to  the  last  by  his  regular  attendance  on  the  offices  of  the 
sanctuary. 

"  Resolved,  That  we  shall  always  hold  his  example  in 
precious  remembrance  as  of  one  who,  while  he  dignified 
our  nation,  especially  in  her  hour  of  trial,  by  his  unselfish 
patriotism,  humanity,  and  generous  devotion  to  the  cause 
of  Republican  liberty,  was  no  less  distinguished  for  the 
humility,  purity,  and  Christian  excellence  of  his  private 
life. 

"  Resolved,  That  these  resolutions  be  placed  on  the  rec- 
ords of  the  First  Church,  and  that  a  copy  be  transmitted 
to  the  family  of  the  deceased  with  the  assurance  of  our 
most  tender  sympathy  in  this  hour  of  their  heavy  be- 
reavement." 

Public  funeral  services  were  held  in  First  Church 
on  Thursday,  January  19;  and  besides  an  address 
on  that  occasion,  the  pastor  delivered  a  sermon  on 

20 


306  FIRST    CHURCH    IN    BOSTON.  [1850-S0. 

the  following  Sunday  on  "  The  Life,  Services,  and 
Character  of  Edward  Everett,"  both  of  which  were 
printed,  together  with  the  account  of  the  action  of 
the  church  on  the  occasion  of  his  death. 

At  the  annual  meeting,  May  28,  1865,  Mr.  Wil- 
liam Everett  made  a  proposal,  which  the  record  savs 
was  "  very  well  received,"  that  the  society  should 
have  a  new  house  of  worship  in  some  more  favora- 
ble location.  Acting  upon  this  suggestion,  no  doubt, 
Mr.  Ralph  Huntington  and  other  proprietors  of 
First  Church  requested  the  Standing  Committee, 
June  21,  to  call  a  parish  meeting  for  the  considera- 
tion of  the  expediency  of  building  a  new  church. 
In  accordance  with  this  request  a  special  meeting 
of  the  proprietors,  duly  notified  according  to  law, 
was  held  Thursday,  June  29,  1865,  at  which  twenty- 
one  members  were  present.  It  was  then  voted, 
unanimously,  to  sell  the  present  church  property, 
and  all  other  property  belonging  to  the  society,  in 
such  manner  and  at  such  times  as  shall  seem  expe- 
dient to  the  committee  to  be  appointed  for  the  pur- 
pose. The  same  committee  were  further  authorized 
to  purchase  land,  and  build  a  new  church  edifice, 
with  a  vestry  and  parsonage,  if  they  deem  expedient. 

Thomas  B.  Wales,  moderator,  in  conformity  with 
the  vote  of  the  meeting,  then  nominated  George  O. 
Shattuck,  Samuel  H.  Gookin,  Edward  Austin,  Tur- 
ner Sargent,  and  John  E.  Piper,  to  join  the  Stand- 
ing Committee  of  seven,  namely,  Thomas  B.  Wales, 
Otis  Rich,  Samuel   L.   Abbot,  George  W.  Messin- 


1850-80.]  RUFUS    ELLIS.  307 

ger,  Nathaniel  Thayer,  John  Collamore,  and  D.  W. 
Salisbury,  and  together  constitute  a  building  com- 
mittee. This  nomination,  being  referred  to  the 
meeting,  was  unanimously  confirmed. 

"  Attest,  George  O.  Harris,  Clerk? 

The  committee  thus  chosen  were  not  long  in 
selecting  the  present  site  for  a  new  meeting-house. 
The  lot  of  land  on  which  the  present  church  edifice 
stands  "  was  purchased  of  the  city  of  Boston  for 
three  dollars  per  foot,  payable  ten  per  cent  cash,  and 
the  balance  in  nine  instalments  and  interest  at  six 
per  cent.  The  treasurer  paid  the  first  instalment 
of  #5,880  in  September,  1865,  and  received  a  bond 
of  the  city0  The  lot  purchased  contains  19,600  feet, 
the  full  value  of  which  at  three  dollars  per  foot  is 
$58,800." 

On  account  of  the  high  prices  which  then  pre- 
vailed for  materials  and  labor  it  was  deemed  inex- 
pedient at  this  time  to  do  more  than  lay  a  foundation 
for  the  new  edifice.  It  was  also  decided  not  to  sell 
the  Chauncy  Street  church  property  until  some 
more  definite  arrangements  should  be  made  with 
regard  to  a  removal.1 

In  the  following  year  a  letter  was  addressed  to  the 
vicar  of  Old  Boston  (England)  in  hopes  of  securing 
the  "John  Cotton  pulpit "  for  a  place  in  the  new 
church.    The  attempt,  however,  proved  unsuccessful. 

The  corner-stone  of  the  new  church  edifice  was 

1  The  vote  to  sell  the  Chauncy  Street  meeting-house  was  not  taken  until 
April  21,  1S6S. 


308  FIRST    CHURCH    IN    BOSTON.  [1850-80. 

laid  on  Fast  Day,  April  4,  1867,  with  appropriate 
ceremonies,  in  presence  of  a  large  assembly.  T.  B. 
Wales,  Esq.,  chairman  of  the  Standing  Committee, 
called  the  meeting  to  order,  and  the  chairman  of 
the  Building  Committee,  Hon.  G.  W.  Messinger, 
made  an  appropriate  statement.  Rev.  Rufus  Ellis, 
the  pastor  of  the  society,  then  read  an  account  of 
the  contents  of  the  box  to  be  placed  under  the  stone, 
as  follows  :  — 

1.  A  silver  plate,  upon  which  are  inscribed  the  name  of 
the  church,  the  date  of  laying  the  corner-stone,  the  names 
of  the  pastor,  of  the  Standing  and  Building  Committees, 
the  architects,  and  the  principal  contractors  for  building 
the  house. 

2.  Service  book  used  in  the  church,  containing  an  ac- 
count of  the  various  pastors,  and  the  dates  of  their  settle- 
ments;  also  of  the  houses  of  worship,  and  a  copy  of  the 
covenant. 

3.  A  small  pamphlet,  giving  an  account  of  church  work 
in  First  Church  for  the  year  1866-67. 

4.  A  bi-centennial  sermon,  in  manuscript,  preached  by 
Rev.  Dr.  Frothingham,  then  pastor  of  the  church,  on  the 
29th  August,  1830,  and  printed  at  that  time  by  the  society. 

5.  Sermon,  etc.,  at  the  installation  of  the  present  pastor, 
May  4,  1853. 

6.  Commemorative  discourses  upon  Hon.  Edward  Ev- 
erett and  William  Hickling  Prescott,  members  of  the  par- 
ish, by  the  present  pastor. 

7.  Copy  of  the  Christian  Register  for  March  30,  1867, 
containing  a  short  description  of  the  church. 

8.  Copy  of  hymn,  by  Rev.  Dr.  Frothingham,  upon  the 
laying  of  the  corner-stone. 

9.  Rules  and  orders,  and  names  of  Board  of  Aldermen 


1850-80.]  RUFUS    ELLIS.  309 

and  Common  Council,  etc.,  for   1867,  with  inaugural  ad- 
dress of  his  Honor,  Mayor  Norcross. 

10.  Boston  Daily  Advertiser,  Post,  and  Journal  for  April 
4,  1867,  and  Evening  Transcript  and  Traveller  for  April  3. 

11.  Boston  Almanac  and  Directory  for  1867. 

12.  Monthly  Religious  Magazine  for  April,  1867. 

13.  Sundry  pieces  of  currency. 

The  following  is  a  copy  of  the  inscription  on  the 
plate  :  — 

This   corner-stone   of    the    First   Church   in    Boston   was    laid   with 
appropriate  ceremonies  on  Fast  Day,  April  4,  1867. 

Pastor. 
Rev.  Rufus  Ellis. 

Building  Committee. 

Thomas  B.  Wales,  Nathaniel  Thayer, 

Samuel  L.  Abbot,  D.  W.  Salisbury, 

Samuel  H.  Gookin,  Edward  Austin, 

George  O.  Shattuck,  Horace  Dupee, 

G.  W.  Messinger,  John  Collamore, 

Turner  Sargent,  George  O.  Harris. 

Architects. 
Ware   and  Van  Brunt. 

Contractors. 
Augustus  Lothrop  and  Benjamin  D.  Whitcomb. 

The  pastor  then  read  a  few  sentences  from 
2  Chronicles  ii.  and  from  1  Corinthians  iii. ;  and, 
striking  the  corner-stone,  said,  — 

"  In  the  name  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost:   Amen. 

"  I  lay  the  corner-stone  of  an  edifice  to  be  here  erected 
by  the  name  of  the  First  Church  of  Christ,  and  to  be  de- 
voted to  the  service  of  Almighty  God,  through  his  Son, 
Jesus  Christ,  our  Lord.     Other  foundation  can  no  man  lay 


310  FIRST   CHURCH    IN    BOSTON.  [1850-80. 

than  that  which  is  laid,  even  Jesus  Christ,  in  whom  we 
have  redemption  through  his  blood,  even  the  forgiveness 
of  sins.  The  Law  was  given  by  Moses ;  but  grace  and 
truth  came  by  Jesus  Christ.     Amen." 

Rev.  Dr.  Gannett  then  offered  a  singularly  appro- 
priate prayer,  which  was  followed  by  a  brief  address 
from  the  minister.     Mr.  Ellis  then  said,  — 

"  There  is  one,  always  near  to  the  heart  of  this  congre- 
gation, whose  enforced  absence  from  these  services  we  all 
deeply  regret.  He  has  not  forgotten  us,  but  has  put  into 
my  hands  this  hymn,  prepared  to  be  read  after  the  event, 
and  yet  so  fitting  the  occasion  that,  even  against  his  wishes, 
I  must  take  the  liberty  of  reading  it  to  you  here  and  now, 
that  our  dear  and  honored  friend  may  be  connected 
through  some  uttered  words  with  this  solemn  and  glad 
occasion." 

The  pastor  then  read  the  beautiful  hymn,  written 
by  Dr.  Frothingham,  entitled  "  Laying  the  Corner- 
Stone  of  a  Church,"  after  which  the  doxology  — 
';  From  all  that  dwell,"  etc.  —  was  sung  by  the  as- 
sembly, and  the  benediction  pronounced  by  the 
pastor.  The  weather  was  fine,  and  the  occasion  in 
every  way  satisfactory. 

The  following  description  of  the  interior  decora- 
tions of  the  present  church  edifice  was  written  by 
the  architects  :  — 

"The  subjects  of  the  windows  in  the  body  of  the  church 
are :  On  the  north  side,  '  The  Transfiguration '  (erected  in 
memory  of  Turner  Sargent)  and  '  The  Syro-Phcenician 
Woman,'  contributed  by  Miss  Elizabeth  Foster.  On  the 
south  side,  '  The  Good  Samaritan '  (erected  in  memory  of 


1850-80.]  RUFUS    ELLIS.  311 

John  Eliot  Thayer)  and  '  St.  John  at  the  Last  Supper  ' 
(erected  in  memory  of  Miss  Abby  Joy). 

"  At  either  end  of  the  transepts  are  similar  windows,  but 
of  much  greater  size,  being  nearly  twenty  feet  high.  Those 
in  the  north  transept  contain  full-length  figures,  about  the 
size  of  life,  of  St.  John  and  St.  Paul.  The  subjects  beneath 
are  '  The  Women  and  the  Angel  at  the  Sepulchre '  and  the 
■  Departure  of  Paul  from  Ephesus.'  The  St.  John  window 
is  erected  in  memory  of  Peter  C.  Brooks,  and  the  St.  Paul 
window  in  memory  of  Thomas  Beales  Wales. 

"  The  south  transept  is  occupied  by  windows  of  similar 
size  (contributed  by  Messrs.  Nathaniel  Thayer  and  Edward 
Austin),  containing,  in  the  place  of  the  Apostles  opposite, 
inscriptions  relating  to  the  history  of  the  church.  On  one 
is  the  covenant  under  which  the  church  was  gathered, 
signed  by  Governors  Winthrop  and  Dudley,  etc.  Beneath 
is  the  '  Vision  of  the  Man  of  Macedonia,'  —  the  carrying 
of  the  gospel  into  Europe  having  been  considered  by  the 
founders  of  this  church  as  the  prototype  of  its  introduc- 
tion into  America,  the  text  '  Come  over  and  help  us  '  oc- 
curring in  the  original  seal  of  the  colony.  The  other  win- 
dow contains  a  list  of  the  ministers  of  the  church  during 
the  two  hundred  and  thirty-eight  years  since  its  foundation. 
Beneath  are  figures  of  the  four  evangelists.  The  other  win- 
dows were  furnished  out  of  the  funds  of  the  society,  and 
consist,  for  the  most  part,  merely  of  decorative  work.  The 
great  Rose,  however,  at  the  end  of  the  church,  over  the 
entrance,  contains  in  the  centre  a  figure  of  the  Lamb,  and 
about  it  a  choir  of  angels  singing  and  playing  upon  vari- 
ous instruments.  In  the  north  transept  is  also  a  small 
window,  nearly  on  a  level  with  the  eye,  containing  in  four 
compartments  the  story  of  the  Prodigal  Son.  .  .  . 

"  All  the  windows  are  filled  with  English  glass,  executed 
in  London  in  accordance  with  the  architects'  sketches,  and 
are  made  of  what  is  called  mosaic  glass  work,  as  distin- 
guished from  enamel  painting.  .  .  . 


312  FIRST   CHURCH    IN    BOSTON.  [1850-80. 

"  The  color  decorations  of  the  church,  which  are  very 
carefully  studied,  and  executed  with  great  elegance,  are 
quiet,  but  rich  in  effect,  and  carry  out  the  general  senti- 
ment of  gravity  and  repose  intended  to  be  conveyed  by 
the  treatment  of  the  whole  interior.  From  the  ends  of  the 
hammer-beams,  and  from  the  roof  at  the  centre  of  the 
church,  are  suspended  chandeliers  of  bronze  and  gold.   .   .  . 

"  The  church  contains  one  hundred  and  eighty-seven 
pews,  provided  to  accommodate  nine  hundred  and  fifty-five 
persons.     It  is  heated  and  ventilated  by  steam." 

The  chapel  also  has  lately  been  enriched  by  two 
beautiful  memorial  windows.  The  subject  of  the 
one  on  the  right  as  you  enter  from  Marlborough 
Street  is  St.  Christopher.  This  window  was  the 
gift  of  Miss  Mary  Anne  Wales,  in  memory  of  Fanny 
Cabot  Paine.  The  one  on  the  left  is  "  The  Young 
David,"  and  is  dedicated  by  his  parents  to  the  mem- 
ory of  Gurdon  Saltonstall. 

The  farewell  services  in  Chauncy  Street  church, 
on  May  10,  1868,  were  attended  by  a  large  congre- 
gation. The  pastor  preached  from  Psalm  xxvi.  8. 
The  sermon,  with  the  Scriptures  read  during  the  ser- 
vice, was  printed.  "  Much  sensibility  was  mani- 
fested by  the  worshippers,  many  of  whom  had  not 
attended  at  the  church  for  many  years."  * 

"  On  May  17,  1868,2  the  congregation  gathered 
for  the  first  time  in  the  new  chapel  on  Marlborough 
Street.  We  conducted  our  service  with  the  aid  of 
King's  Chapel  Liturgy,  which  is  to  be  hereafter  our 

1  Church  Records,  Vol.  II.  58. 

2  During  the  summer  of  1868  the  society  was  invited  to  attend  services  in 
Arlington  Street  church. 


FIFTH     HOUSE    OF     WORSHIP. 

CORNER    OF    BERKELEY    AND    MARLBOROUGH    STREETS. 
1868. 


1850-80.]  RUFUS   ELLIS.  313 

Book  of  Common  Prayer.1  The  text  was  the  in- 
scription upon  the  cloister  approach  to  the  chapel, — 
'  And  all  thy  children  shall  be  taught  of  the  Lord, 
and  great  shall  be  the  peace  of  thy  children.' " 

The  fifth  house  of  worship  of  First  Church  was 
dedicated  Dec.  10,  1868.  The  pastor  preached  a 
sermon  entitled  "  The  Gospel  committed  to  Living 
Witnesses,"  —  Acts  i.  8.  This  sermon,  with  one 
preached  on  the  first  Sunday  after  the  dedication  ser- 
vices, entitled  "  The  Mind  to  Work,"  —  Nehemiah 
iv.  6,  —  was  printed,  together  with  the  address  at  the 
laying  of  the  corner-stone. 

The  new  organ  arrived  from  Germany  in  1869.2 
The  amount  realized  from  the  sale  of  the 
Chauncy  Street  property,  even  when  added  to  all 
the  available  assets  arising  from  the  sale  of  pews  in 
the  new  church  and  invested  funds  still  on  hand, 
did  not  nearly  cover  the  cost  of  the  present  house 
of  worship. 

1  Adopted  by  vote  of  the  church,  Tuesday,  April  21,  1868.  At  the  same 
meeting  the  present  collection  of  hymns  was  substituted  for  "  The  Christian 
Psalter."  The  adoption  of  the  Liturgy  was  understood  (and  such  has  been  the 
practice  ever  since)  to  leave  room  for  the  free  indulgence  of  extemporaneous 
prayer.  In  1869,  the  church  record  says,  "some  conversation  was  held  as  to 
the  desirableness  of  conforming,"  in  our  administration  of  the  Lord's  Supper, 
to  the  order  of  our  Liturgy,  which  we  have  not  as  yet  followed  in  this  ob- 
servance, still  retaining  our  former  way.  The'drift  of  opinion  seemed  to  be 
against  any  change,  though  there  were  those  who  earnestly  desired  it.  It 
was  suggested  that  at  some  convenient  time  an  informal  vote  should  be  taken 
to  ascertain  the  preponderance  of  opinion  as  to  this  subject.  There  are 
many  who  cleave  strongly  to  our  old  way."  It  does  not  appear  that  this 
vote  was  ever  taken.  If  so,  it  must  have  opposed  any  alteration,  for  the 
church  still  clings  to  the  old  way  of  observing  the  communion. 

2  Mr.  Otto  Cuntz,  a  former  active  member  of  the  society,  among  other 
useful  services,  carried  on  the  necessary  and  extended  correspondence  with 
the  makers  of  the  instrument. 


314  FIRST   CHURCH    IN    BOSTON.  [1850-80. 

But  with  a  generosity  which  to  look  back  upon 
now  seems  almost  incredible,  various  members  of 
the  society  pledged  themselves  to  cover  the  large 
deficiency.  In  this  way  four  separate  subscriptions 
were  raised,  amounting  in  all  to  over  one  hundred 
and  twenty-five  thousand  dollars,  until  at  last,  by 
these  persistent  efforts,  the  church  stood  free  of 
debt.1  This  happy  state  of  things  was  reached  in 
1876. 

Mjmoranda   of  Funds   expended  in    Construction  of  the   New   Church,  with 

Organ,  etc.,  Cow/>/ete.2 

Invested  fund,  $36,885,  at  par,  April,  1S66,  realized $38,785 

Old  church  sold  for  net 135,266 

Release  of  restriction  to  Cushing  estate 10,000 

Pews  in  new  church  sold  for $56,560 

Less  paid  for  pews  in  old  church,  say 8,000 

48,560 

First  subscription 83,000 

Second  subscription 36,100 

$351,711 

From  this  should  be  deducted  the  total  of  the  respective 
amounts3  by  which  the  expenses  current  have  exceeded 
the  receipts  yearly,  since  1864,  at  which  time  the  defi- 
ciency commenced,  namely  :  — 

From  1864  to  1870 $19,720 

1870  to  1871 6,611 

187 1  to  1872 3,800 

1872  to  1873 4,800 

34,931 

$316,780 

Taxes  on  the  new  church  before  occupation,  omitted  above     .     .     .        2,500 

$314,280 

1  The  names  of  those  who,  by  their  prompt  and  generous  action,  carried 
the  church  through  this  period  are  inscribed  on  the  records  in  grateful  recog- 
nition of  their  services. 

2  This  statement  makes  the  church  cost  when  complete  for  occupation, 
with  organ,  carpets,  gas,  etc.,  $314,280.     It  finally  came  to  about  $325,000. 

3  These  having  been  paid  out  of  the  above  receipts. 


1850-80.]  RUFUS    ELLIS.  315 

In  the  report  which  the  committee  make  at  the 
annual  meeting,  April  15,  they  "announce  to  the 
proprietors  that  the  corporation  is  now  entirely  free 
from  debt,  and  that  its  affairs  are  in  a  prosperous 
condition,  and  that  the  current  receipts  from  pew 
taxes  and  rents  promise  to  fully  meet  the  expenses 
for  the  ensuing  year." 

In  the  year  1870  members  of  the  society,  with 
the  consent  of  the  corporation,  sent  the  pastor 
abroad  for  a  vacation  of  six  months,  in  order  to 
recruit  his  health.  The  pulpit  was  meantime  sup- 
plied at  the  expense  of  the  society. 

In  the  year  18 78  an  informal  meeting  of  the  whole 
society  (communicants  and  non-communicants)  was 
held  in  the  chapel  to  listen  to  an  account  of  the  re- 
ligious work  of  the  church,  which  had  now  reached 
such  large  proportions.  "'  The  purpose  of  these 
gatherings,  which  occur  annually  shortly  after 
Easter,  is  to  create  a  deeper  interest  in  the  welfare 
of  the  church,  and  the  good  influences  to  be  sent 
from  it."  Besides  these  meetings  there  have  been 
others  of  late  years  of  a  more  distinctively  social 
character,  at  which  papers  have  been  read  by  various 
members  of  the  congregation,  —  among  others  by 
the  late  Judge  Thomas,  by  Nathaniel  Silsbee,  and 
by  the  present  writer. 

Arrangements  were  made  and  most  successfully 
carried  out  for  a  recognition  by  the  parish  of  the 
twenty-fifth  anniversary  of  the  settlement  of  the 
present   pastor.     The    entire    congregation    partici- 


316  FIRST    CHURCH    IN    BOSTON.  [1850-80. 

pated  in  the  enjoyment  of  the  occasion.  As  in 
former  times  it  was  the  custom  of  the  church  to 
give  a  new  incumbent  a  small  "  token  of  their  love 
and  regard,"  so  now  with  the  same  kindly  motives 
as  applied  to  the  labors  of  a  quarter  of  a  century 
in  their  behalf,  young  and  old,  rich  and  poor, 
fathers,  mothers,  and  children,  —  all  who  had  any 
connection  with  the  church,  —  joined  in  a  most 
generous  and  appropriate  recognition  of  those  ser- 
vices. 

In  response  to  this  general  welcome  the  minis- 
ter added  the  following  to  his  anniversary  sermon 
(preached  on  the  following  day),  which  the  appear- 
ance of  the  manuscript  seems  to  indicate  had  been 
completely  written  without  the  least  suspicion  of  the 
pleasure  which  was  in  store  for  him :  — 

"  I  must  linger  a  moment  upon  the  exceeding  kindness 
which  so  touched  my  heart  yesterday.  I  should  deserve 
to  be  called  a  very  dull  scholar  if  I  have  not  learned  to 
express  my  gratitude,  so  abundant  have  been  my  oppor- 
tunities;  and  yet  now,  as  ever,  it  seems  to  me  that  I  fall 
short  in  a  fitting  acknowledgment  of  your  thoughtfulness 
and  generosity,  and  of  the  affectionate  confidence  which  is 
more  precious  than  the  costliest  offerings.  Let  me  try  to 
put  into  deeds  what  I  cannot  put  into  words;  and  as  I 
thankfully  accept  the  beautiful  memorial  of  '  our  twenty- 
five  years  together '  and  its  accompanying  bounty,  and 
read  the  names  of  fathers  and  mothers  and  friends  and 
young  children,  —  the  parish  list  which  your  own  hands 
have  written  down  for  me, —  may  they  and  all  their  fellow- 
worshippers  become  to  me  anew  my  larger  household,  my 
own,  for  which  only  infidelity  can  fail  to  provide." 


1850-80.]  RUFUS    ELLIS.  317 

This  twenty-fifth  anniversary  sermon  (which  has 
never  been  printed)  gathers  up  a  great  deal  of  infor- 
mation concerning  the  period  which  it  covers.  It 
gives,  for  example,  the  following  statistics :  "  The 
church  books  show,  in  the  twenty-five  years,  three 
hundred  and  twenty-five  baptisms,  two  hundred  and 
twenty  additions  to  the  church  covenant,  and  one 
hundred  and  seventy  marriages,  while  the  Sunday 
school  has  grown  from  fifty  to  four  hundred  and 
fifty." l 

In  the  first  year  of  his  ministry  the  present  pas- 
tor made  the  following  memorandum  :  There  were 
"eighty  families  belonging  to  the  church  when  I 
came  to  take  charge.  But  some  whose  names  are 
on  the  list  were  not  to  be  found  in  the  society ; 
twelve  or  thirteen  have  died  or  removed  from  the 
city,  and  four  no  longer  attend.2  The  entire  rental 
of  the  church  amounted  to  twenty-five  hundred 
dollars." 

The  last  and  crowning  event  in  the  period  cov- 
ered by  this  history  has  already  been  amply  recorded 
in  another  volume.3  But  some  mention  at  least  of 
the  occasion  can  hardly  be  omitted  in  this  sketch. 

1  The  number  of  admissions  since  the  present  minister  was  settled  (a 
period  of  twenty-eight  years)  has  now  (June,  1881)  reached  three  hundred 
and  sixty-three.  The  number  of  marriages  during  the  same  period  is  one 
hundred  and  ninety-eight. 

2  The  number  of  families  at  present  connected  with  the  church  is  two 
hundred  and  fifty,  some  of  whom  (about  one  hundred)  are  drawn  to  the  ser- 
vices through  the  influence  of  the  Sunday  school,  and  occupy  free  seats  in 
the  gallery. 

3  "  The  Commemoration  by  the  First  Church  in  Boston  of  the  Completion 
of  Two  Hundred  and  Fifty  Years  since  its  Foundation,"  etc. 


318  FIRST    CHURCH    IN    BOSTON.  [1S50-S0. 

The  date  finally  fixed  upon  for  the  celebration  of 
the  two  hundred  and  fiftieth  anniversary  of  the  for- 
mation of  the  First  Church  in  Boston  was  Thurs- 
day, Nov.  18,  1880.  All  the  arrangements  for  its 
commemoration  were  made  with  great  care  and 
comprehensiveness.  For  the  first  time  in  the  his- 
tory of  the  church,  a  special  programme  was  pre- 
pared for  the  occasion.  The  house  of  worship, 
beautiful  in  itself,  was  adorned  with  added  attrac- 
tions in  the  shape  of  choice  flowers  and  rich 
decorations.  The  programme  included  three  dis- 
tinct observances  :  ist.  Exercises  in  the  church, 
appointed  to  begin  at  two  o'clock  p.  m.  ;  2d.  A 
concert  by  the  church  choir  at  eight  o'clock  in  the 
evening ;  3d.  A  social  reunion  and  repast  in  the 
chapel  at  the  close  of  the  musical  entertainment. 
Although  only  a  limited  number  of  tickets  to  the 
body  of  the  house  could  be  issued,  very  few  seats 
appeared  to  be  vacant  when  the  afternoon  services 
began. 

Among  the  invited  guests  were  the  commander 
(Charles  W.  Stevens)  and  staff  of  the  Ancient  and 
Honorable  Artillery  Company,  —  an  organization 
almost  as  ancient  as  the  parish,  —  who,  with  the 
committee  in  charge  of  the  celebration,  occupied  re- 
served seats  on  the  floor  of  the  church.  The  gallery 
was  free  to  the  public.  Besides  the  speakers  there 
were  present  on  the  platform,  erected  in  the  chancel 
of  the  church,  Mr.  Ralph  Waldo  Emerson,  Mr.  Jus- 
tin Winsor,  Mr.  Marshall  P.  Wilder,  and  the  Rev. 


[850-80.]  RUFUS    ELLIS.  319 

Drs.  A.  P.  Peabody,  F.  H.  Hedge,  E.  E.  Male,  and 

a  few  others.  The  speakers  were  the  Hon.  Nathan- 
iel Silsbee,  —  who  made  the  address  of  welcome  in 
the  absence  of  the  chairman  of  the  committee  on 
the  celebration,  Mr.  Nathaniel  Thayer,  —  the  Rev. 
George  E.  Ellis,  D.D.,  the  Hon.  Robert  C.  Wim 
throp,  his  Excellency  Governor  John  D.  Long,  his 
Honor  Mayor  Frederic  O.  Prince,  President  Eliot 
of  Harvard  University,  President  Noah  Porter  of 
Yale  College,  Rev.  Grindall  Reynolds,  Rev.  Phillips 
Brooks,  D.D.,  Prof.  C.  C.  Everett,  D.D.,  Hon.  Rob- 
ert  S.  Rantoul,  Rev.  G.  W.  Briggs,  D.D. 

In  addition  to  these,  the  pastor  of  the  church 
made  the  opening  prayer,  and  introduced  the  speak- 
ers. Joseph  T.  Duryea,  D.D.,  read  selections  from 
the  Scriptures,  and  William  Everett,  Ph.D.,  deliv- 
ered a  poem.  The  Rev.  Charles  T.  Brooks  con- 
tributed a  hymn,  and  the  exercises  closed  with  a 
benediction  asked  by  Rev.  John  H.  Morison,  D.D. 

Everything'  combined  to  make  the  occasion  most 
memorable  in  the  annals  of  Church  and  State.  The 
dignified  tone  of  the  speeches,  the  exquisite  grace 
of  the  written  contributions,  and  the  careful  render- 
ing of  the  musical  selections,  were  all  so  well  adapted 
and  arranged  as  to  hold  the  close  attention  of  a  large 
and  sympathetic  audience  to  the  very  end,  and  left 
absolutely  nothing  to  be  desired. 

At  the  appointed  time  the  church  choir,  consist- 
ing of  Miss  Annie  Louise  Gage,  soprano,  Mrs.  Jen- 
nie  M.   Noyes,   contralto,    Mr.   W.   H.    Fessenden, 


320  FIRST   CHURCH    IN    BOSTON.  [1850-80. 

tenor,  Mr.  Clarence  E.  Hay,  bass,  and  Mr.  Arthur 
Foote,  leader  and  accompanist,  gave  a  most  delight- 
ful concert ;  after  which  the  society  and  a  few  in- 
vited guests  passed  into  the  chapel  to  indulge  in 
the  more  informal  festivities  of  the  day.  The  com- 
mittee of  twelve  in  charge  of  the  celebration  con- 
sisted of  the  following  ladies  and  gentlemen  : 
Nathaniel  Thayer  (chairman),  Hon.  G.  Washington 
Warren,  George  W.  Wales,  Hon.  George  S.  Hale, 
Mrs.  Jacob  C.  Rogers,  Miss  Gertrude  S.  Ellis,  James 
C.  White,  Asa  P.  Potter,  Joseph  B.  Moors,  Thomas 
Minns,  William  F.  Matchett,  and  Thomas  O. 
Richardson. 

In  this  connection  it  is  proper  to  mention  the  part 
which  the  church  took  in  the  city  celebration  of  Sep- 
tember 17.  The  old  ties  which  formerly  knit  the  two 
together  so  closely  were  properly  recognized  on  that 
occasion.  On  the  evening  of  September  16  a  fitting 
address  was  delivered  in  Faneuil  Hall  on  behalf  of 
First  Church,  on  invitation  from  his  Honor  Mayor 
Prince,  by  the  Hon.  G.  Washington  Warren,  a 
member  of  the  society.  On  the  day  of  the  celebra- 
tion Rev.  George  E.  Ellis,  D.  D.,  in  the  absence  of 
his  brother,  the  pastor  of  the  church,  who  was  spend- 
ing a  vacation  abroad,  performed  the  duties  of  chap- 
lain at  the  exercises  which  took  place  in  the  Old 
South  Church.  Besides  the  chaplain,  a  part  of 
the  committee  of  First  Church  rode  in  carriages 
as  invited  guests  in  the  grand  procession  which 
followed. 


1850-80.]  RUFUS   ELLIS.  32  I 

The  history  of  First  Church  has  been  thus  traced 
down  through  two  hundred  and  fifty  years  of  un- 
broken prosperity.  Formed  at  a  remoter  period 
than  the  town  of  Boston,  the  latter  may  be  said  to 
have  sprung  from  its  loins.  Hand  in  hand  the 
two  proceeded  for  many  years,  each  assisting  the 
other  in  the  exercise  of  a  common  sway.  In  course 
of  time,  however,  the  tie  was  loosened,  until  at  last 
the  church  was  left  to  accomplish  its  own. work. 

Two  hundred  and  fifty  years  have  passed  since 
this  church  was  gathered,  and  still  it  lives  and  bears 
its  fruits.  Born  in  adversity,  in  spite  of  all  "com- 
plaints and  evil  prophecies,"  it  has  been  steadily 
advancing  down  to  the  present  day.  Departed,  some 
say,  from  the  creed  of  its  founders.  Very  true,  but 
departed  to  some  purpose.  Has  the  religion  which 
Christ  came  to  teach  suffered  on  that  account?  If 
religion  lives  in  good  works,  then  truly  is  this  parent 
church  illustrating  as  good  a  creed  as  that  of  its 
early  fathers. 

In  the  words  of  a  former  pastor,1  "  I  have  consid- 
ered the  days  of  old,  the  years  of  ancient  times." 
But  let  us  give  heed  to  the  warning  which  the  pe- 
rusal teaches.  Communing  with  the  past  history 
of  a  church,  however  interesting  and  suggestive 
it  may  be,  is  scarcely  worth  indulging  unless  it 
affords  us  lessons  for  the  future.  As  we  look  back 
on  the  long  array  of  those  whose  services  in  this 
church  are  still  a  living  testimony,  we  seem  to  be 

1  Dr.  Frothingham  in  his  Bi-centennial  sermon. 
21 


322  FIRST    CHURCH    IN    BOSTON,  [1850-80. 

compassed  about  by  a  cloud  of  witnesses.  We  feel 
their  presence  and  their  guiding  influence.  Take 
courage,  they  seem  to  say.  Bear  up  the  ark  of 
God  and  press  onward.  Another  century  is  yet 
before  you. 


These  pages  were  passing  to  the  press  when  the 
nation  —  one  might  almost  say  in  common  with  the 
civilized  world,  so  wide-spread  were  the  expressions 
of  sympathy  —  was  called  upon  to  observe  a  day  of 
mourning  for  the  martyred  President  of  the  United 
States.  The  time  set  apart  for  the  observance  in 
Boston  was  eleven  a.m.  on  Monday,  Sept.  26,  1881, 
corresponding  to  the  day  and  hour  when  the  fun- 
eral rites  were  to  be  performed  in  Cleveland,  Ohio. 

Commemorative  services  were  held  in  First 
Church  on  two  successive  days.  The  first  was  on 
Sunday,  September  25,  when  the  minister  preached 
a  memorial  sermon  from  Rev.  xx.  12,  which  was  lis- 
tened to  with  marked  attention.  On.  the  day  of  the 
national  observance  the  minister  conducted  the  ser- 
vice for  the  burial  of  the  dead,  and  brief  impressive 
addresses  were  delivered  by  Dr.  George  E.  Ellis, 
brother  of  the  pastor,  and  Rev.  O.  B.  Frothingham, 
a  son  of  the  late  minister  of  First  Church.  At  the 
close  of  this  service  the  congregation  united  in 
sineine  the  anthem,  "  God  bless  our  native  land," 
by  J.  S.  Dwight,  to  the  tune  of  "America." 

On  both  occasions  the  entrances  to  the  church, 


1S50-80.]  RUFUS    ELLIS.  323 

the  pulpit,  choir  railing,  organ,  chancel,  and  com- 
munion table  were  heavily  draped  in  black,  relieved 
with  bands  of  white.  The  singing  of  the  choir  was 
very  impressive,  especially  on  the  latter  occasion, 
when  it  was  without  any  organ  accompaniment. 
Both  services  will  long  be  remembered  for  the  ear- 
nest and  solemn  manner  with  which  they  were  con- 
ducted, and  the  profound  impressions  which  they 
produced  upon  the  congregations. 


OFFICERS    AND    BENEFICIARIES 

OF    THE    CHURCH. 


OFFICERS    AND    BENEFICIARIES    OF 
THE    CHURCH. 


LIST    OF    MINISTERS    OF    THE    FIRST    CHURCH 

IN    BOSTON. 

John  Wilson.     Installed  as  teacher,  Aug.  27,  1630;   as  pastor,  Nov.  22, 

1632.     Died  Aug.  7,  1667,  aged  78. 
John  Cotton.     Installed  as  teacher,  Oct.   10,  1633.     Died  Dec.  23,  1652,1 

aged  67. 
John  Norton.     Installed  as  teacher,  July  23,  1656.     Died  April  5,  1663, 

aged  57. 
John    Davenport.     Installed  as   pastor,  Dec.  9,  i663.     Died   March   15, 

1670,  aged  72. 
James  Allen.     Installed  as  teacher,  Dec.  9,  166S.     Died  Sept.  22,  17 10, 

aged  78. 
John   Oxenbridge.     Installed  as  pastor,  April   10,  1670.     Died  Dec.  28, 

1674,  aged  66. 
Joshua  Moodey.      Installed  as  assistant,  May  3,  16S4.     Died  July  4,  1697, 

aged  65. 
John  Bailey.     Installed  as  assistant,  July  17,  1693.     Died  Dec.  12,  1697, 

aged  53. 
Benjamin  Wadsworth.     Ordained  Sept.  8,  1696.     (Chosen  president  of 

Harvard  College,  1725.)     Died  Mar.  12,  1737,  aged  67. 
Thomas  Bridge     Installed  May  10,  1705.     Died  Sept.  26,  17 15,  aged  58. 
Thomas  Foxcroft.     Ordained  Nov.  20,  17 17.     Died  June  18,  1769,  aged  72. 
Charles  Chauncy,  D.D.     Ordained  Oct.  25,  1727.     Died  Feb.  10,  1787, 

aged  82. 
John  Clarke,  D.D.     Ordained  July  8,  1778.     Died  April  2,  1798,  aged  42. 

1  "Theire  was  zstarr  appeared  on  ye  9th  of  ye  io*h  m?  1652.  darke  and  yet  great 
for  compasse.  wth  Long  blaze  dim  also  to  y-  east,  and  was  quicke  in  ye  motion,  and 
every  night  it  was  less  and  less  till  yc  22  of  ye  same  month  and  then  it  did  no  more  ap- 
peared being  ye  night  before  or  Reverend  Teacher  rm  John  Cotton  Died  ye  Greatest 
starr  in  y=  Churches  of  Christ  yt  we  could  heare  of  in  ye  Christian  world  for  opening 
and  vnfolding  ye  counssells  of  Christ  to  ye  churches,  and  all  ye  Christian  world  did  re- 
ceive light  by  his  Ministry."  —  Church  Records,  fly-leaf. 


328  OFFICERS    AND   BENEFICIARIES. 

William  Emerson.     Installed  Oct.  16,  1799.     Died,  May  12,  181 1,  aged  42. 
John   Lovejoy   Abbot.      Ordained  July    14,   1813.     Died   Oct.    17,   1814, 

aged  31. 
Nathaniel   Langdon    Frothingham,   D.D.      Ordained    Mar.    15,    181 5. 

(Resigned  March,  1850.)     Died  April  4,  1870,  aged  76. 
Rufus  Ellis,  D.D.     Installed  May  4,  1853. 


RULTNG   ELDERS    OF    FIRST    CHURCH. 

August    27,    1630.      Increase  Novvell. 

Nov'b'r    22,     1632.      Thomas  Oliver  (died  ye  1  of  ye  11th  m?  1657). 

October   10,    1633.      Thomas  Leverett  (died  the  3  :  of  ye  2  m°  :  1650). 

c   James  Penn  (died  ye  30  of  8  m?  71,  cetat.  70). 
12  of  ye  7th  m?  1650.  <   Willyam  Colbron  (died  ye  1  of  ye  6th  m°.  1662). 

'  Jacob  Eliot  (died  the  61!1  of  ye  3d  m?  1651). 
10  of  ye  2dm°  1670.      John  Wiswell. 

28  :  2  :  72.      Thomas  Clarke. 
August     14,     1679.      Mr.  Prout  and  Mr.  Addington. 
March      19,  1694/5.    Mr.  Joseph  Bridgham  l  and  Mr.  Thomas  Jackson. 
Sept'b'r   18,    1 701.      Deacon  Bridgham  and  Deacon  Cop. 


DEACONS. 


Aug.  27,  1630.  William  Gager  (died  Sept.  20,  1630)  and  William  As- 
pinwall. 

October  10,  1633.     Giles  Firmin. 

27th  of  ye  9th  moneth  1636.     Mr  William  Hutchinson  and  Jacob  Elyott. 

17  of  ye  3  m°  1640.     Valentine  Hill  and  Jacob  Elyott. 

1643  (?)■     Willyam  Colbron  (or  Colborne). 

7  m?  1650.  Thomas  Marshall,  James  Johnson,  Rich  :  Trusdall. 
(Johnson  was  dismissed  from  office  in  1667. —  Church  Records,  31.) 

In  the  year  1666  &  67.  Jacob  Eliot  and  Edward  Ransford.  (Both  dis- 
missed from  office  in  1668,  during  the  Davenport  controversy.  —  Church 
Records,  31.) 

14  of  ye  12  m?  1668.  Henry  Bridgham,  Robert  Saunders,  Henry 
Allen. 

September  6,  1696.  David  Copp  and  John  Marion,  Junr  (died  Jan.  3, 
1727/8,^/^.75). 

1  "  Mr.  Joseph  Bridgham,  one  of  the  Ruling  Elders  of  this  Church,  died  Janv  5th 
1708/9.     His  death  was  much  lamented."  —  Church  Records,  99. 


TREASURERS. 


329 


November  9,  1701.  Isaiah  Tay  (dismissed  to  the  church  of  Drs.  Colman 
and  Cooper,  May  14:  1721.  —  Church  Records,  59,  113,  289). 

OctoberS,  1704.     Thomas  Hubbart  (died  Nov.  7,  17 17). 

April  12,  1719.  Samuel  Marshall  (died  Feb.  10,  1742/3,  ^fo/.  91)  and 
Jonathan  Williams  (died  March  27,  1737,  cetat.  62). 

May  23,  1731.     Zech.  Thayer  (died  Feb.  7,  1735/6,  atat.  52). 

November  9,  1735.     Thomas  Wait. 

April  7  (?),  1736.     Cornelius  Thayer  (died  April  10,  1745,  vtat.  59). 

October  16  (?),  1737.    Jonathan  Williams. 

August  18,  1747.  Daniel  Marsh  ("But  to  this  day,  Janry  1,  1754,  declines 
being  ordained." —  Church  Records,  97). 

1779  (?).    Jacob  Williams  and  James  Thwing. 

December  20,  1789.    David  Tilden  and  James  Morrill. 

February  5,  181 5.    James  Hiller  Foster. 

May  18,  1S62.     George  Oliver  Harris. 

April  11,  1872.    John  Collamore  and  George  Washington  Warren. 


1727. 

June  20, 

I732- 

Aug.  20, 

1736. 

July      8, 

1755- 

July      8, 

1777. 

1778. 

July    10, 

1787. 

July    26, 

1814. 

July     18, 

1815. 

J^y  3T> 

1827. 

Nov.  20, 

1827. 

July    19, 

1831. 

July    19, 

1836. 

April  16, 

1844. 

April  16, 

1850. 

April  19, 

1853- 

April  17, 

1855. 

April  29, 

1863. 

April  19, 

1870. 

April  17, 

1877. 

TREASURERS. 

Jeremiah  Allen  (resigned  in  1732). 

Jonathan  Jackson  (died  in  1736). 

John  Wheelwright. 

William  Blair  Townsend. 

John  Waldo. 

Joseph  Webb. 

David  Tilden  (died  in  1813  or  1814). 

James  Thwing  (resigned  the  same  year). 

James  Morrill. 

James  H.  Foster. 

William  Hayden,  Jr. 

David  Francis. 

Benjamin  B.  Appleton. 

John  Hooper. 

David  Francis. 

Edward  F.  Weld. 

Charles  L.  Hayward. 

George  W.  Messinger. 

George  O.  Harris. 

George  L.  Deblois. 


330 


OFFICERS   AND    BENEFICIARIES. 


July  8,  1808 
July  26,  1814 
July  31,  1821 
July  28,  1829 
July  16,  1833 
July  21,  1835 
July  19,  1836 
July  17,1838 
April  19,  1842 
April  16,  1844 
April  15,  1845 
April  21,  1846 
Feb.  4,  1850 
April  19,  1859 
April  17,  1877 


CLERKS. 

Samuel  Bradford. 
James  H.  Foster. 
David  Francis. 
Daniel  L.  Gibbens. 
Charles  C.  Paine. 
Benjamin  B.  Appleton. 
Daniel  L.  Gibbens. 
Thomas  Sherwin. 
John  P.  Bigelow. 
J.  Thomas  Stevenson. 
John  P.  Bigelow. 
Rev.  Charles  Brooks. 
Joseph  H.  Buckingham. 
George  O.  Harris. 
George  L.  Deblois. 


EXPLANATIONS.  —  "  Re-elected  "  indicates  that  the  same  individuals  hold  over 
from  the  preceding  year,  i.  e.  continue  in  office. 

Where  one  member  retires  and  another  is  substituted  in  his  place,  no  other  change 
occurring,  the  full  list  is  not  repeated,  but  the  name  of  the  new  member  is  placed  in 
italics  ;  e.  g.,  "July  12,  1743,  substitute  Edward  Jackson  for  Capt.  Bedgood  ;  "  in  this 
case  Edward  Jackson  is  the  only  new  member.  In  every  other  case  than  the  foregoing, 
unless  specially  mentioned,  the  list  for  each  year  is  given  in  full. 

The  list  of  admissions  prior  to  a.d.  1640  is  copied  from  the  church  records  in 
"Memorial  History  of  Boston,"  Vol.  I.  565. 

COMMITTEES    OF   SEATERS. 


Aug.    14,     1679. 

June    24,      1 691. 

Nov.  24,      1691. 
Jan.     12,  1693/4. 

April    2,      17.13. 
Sept.  27,      17 1 5. 


Deacon  Allen,  Mr  Fayre  Weather,  Mr  Prout,  Cap1. 
Townsend  and  Mr  Deering. 

Mr  Sampson  Stoddard,  Mr  Browne,  and  Mr  James 
Barnes  "added"  to  the  aforesaid  Committee. 

Parsons,  Sampson  Stoddard,  and  Browne. 

Mr  Cooke  &  Mr  Adington  "  added  to  the  three  "  [pre- 
ceding]. 

Dr.  Cook,  Coll"  Hutchinson,  Mr  Addington,  Mr 
Eliakim  Hutchinson,  Coll11  Townsend,  Deacon 
Marion,  Mr  Wellsted,  Mr  Jer.  Allen,  Mr  Gouch. 

Deacon  Hubbard,  added  to  the  aforesaid  Committee. 


ANNUAL   COMMITTEES. 


331 


Aug.   18,     171^. 

May  18,  1725 
Jan.  25,  1727/8 
Aug.  16,  1731 
Aug.  20,  1736, 
Aug.   31,      1737 

Jan.    23,    1738/9. 

July  14,  1742. 

July  12,  1743. 

July  10,  1744. 

July  9,  1745. 

July  22,  1746. 


"Elisha  Cook,  Esqr.,  &  William  Hutchinson,  Esqr., 
were  chosen  seaters  to  join  with  and  assist  the  seaters 
that  be  already." 

Hon.  Coll.  Townsend,  Mr  Treasurer  Allin,  Capt. 
Gooch,  Capt.  Green,  &  Mr  Jonathan  Waldo. 

Elisha  Cooke,  Jer.  Allen,  Nathl  Green,  James 
Gooch,  and  Jonth  Waldo. 

Col?  Byfield,  Cap1  Wadsworth,  Mr.  Jackson,  Cap? 
Bedgood,  and  Mr.  Cornelius  Waldo. 

Joseph  Hubbard  and  John  Wheelwright,  chosen  to 
fill  vacancies.    (Seaters  chosen  annually  after  this  date.) 

The  Honble  Joseph  Wadsworth,  Esq.,1  Capt.  Jeffry 
Bedgood,  Mr.  Joseph  Hubbard,  Mr.  Cornelius 
Waldoe,  and  Mr.  Nathl  Balston. 

(Substitute  Hon.  Coll  Winthrop  for  Hon.  Joseph  Wads- 
worth.) 

(Re-elected.) 

Substitute  Edward  Jackson  for  Capt.  Bedgood. 

Substitute  Mr.  Edward  Gray  for  Col.  Winthrop. 

(Re-elected.) 

(Re-elected.) 


ANNUAL   COMMITTEES. 

(The  name  of  the  committee  is  changed  and  their  functions  enlarged  in  1747  by 
vote  of  the  church.  —  Church  Records,  161.) 


July  14,  1747 
July  25,  1748 
July  28,  1749, 
July  10,  1750 
July  23,  17  51 

July  30,  1751. 


(Re-elected.) 

(Re-elected.) 

(Re-elected.) 

(Substitute  Capt.  Jeremiah  Green  for  Mr.  Edward  Gray.) 

NathV  Balston,   Esq.,  Jeremy  Green,  Esq.,  Mr.  Edwd 

Jackson,  Mr.  Jonathan  Williams. 
(Increased  to  7.)     Cornelius   Waldo,  Esq.,  Mr.  Joseph 

Hubbard,  &  Majr  Thwing. 


l  Not  a  communicant. 


332  OFFICERS   AND    BENEFICIARIES. 

STANDING    COMMITTEES. 

(The  term  "Standing  Committee"  is  first  distinctively  applied  in  1752.) 

July  14,  1752.      Nathl   Balston,  Esq.,  Edward  Jackson,  Jer.   Green, 

Esq.,  Deacon  Waite,    Mr.  Sam.  Hill,  Mr.  WM  Blair 

Townsend,  &  Deacon  Williams. 
July  10,  1753.      Nath^-  Balston,  Esq.,  Cap1.  Jer.  Green,  Mr.  Samel  Hill, 

Mr.  WM  Blair  Townsend,  Majr  Nathel  Thwing,  Mr 

WM  Fairfield,  &  Mr.  Benja.  Austin. 
July    9,  1754.      (Reduced  to    5.)     Jeremiah   Green,   Esq.,   Mr.   Edward 

Jackson,  Mr.   Benja.   Austin,   Mr.   Samuel   Hill,   & 

WM  Fairfield. 
July    8,  1755.      (Increased  to  7.)     Mr.  Townsend   &  Mr.  Knight   added 

to  the  preceding  number. 
July  13,  1756.      (Substitute  Middlecott  Cooke  for  Mr.  Knight.) 
July  19,  1757.      (Substitute  Joseph  Green  for  Edward  Jackson.) 
July  n,  1758.       (Re-elected.) 
July    9,  1759.      (Re-elected.) 

July    7,  1760.      (Substitute  John  Wheelwright Tor  WM  Fairfield.) 
July  14,  1761.      (Substitute  John  Gray  for  John  Wheelwright.) 
July  27,  1762.       (Re-elected.) 

July  12,  1763.      (Substitute  John  Salter  for  Samel  Hill.) 
July  10,  1764.      (Re-elected.) 
July    9,  1765.      (Re-elected.) 
1766.      (No  record.) 
July  14,  1767.      (Re-elected.) 

July  12,  1768.      (Substitute  Daniel  Waldo  for  John  Salter.) 
July  11,  1769.      (Substitute  Samuel  Partridge  far  Daniel  Waldo.) 
July  10,  1770.      (Re-elected.) 

July  10,  177 1.  (Substitute  Samuel  Pemberton,  Esq.,  for  MlDDLECOT  COOKE.) 
July  1772.  (Re-elected.) 
July  13,  1773.  (Re-elected.) 
July  12,  1774.  (Re-elected.) 
1775.  (No  record.) 
Aug.  13, 1776.      Jera  Green,  Esqy,  Saml  Pemberton,  Esq.,  Jn?  Gray,  Esq., 

Capf.   Saml  Partridge,  Joseph  Greenleaf,  Esqr.,  Jn° 

Leverett,  Esq.,  &  Mr.  James  Thwing. 
July    8,1777.      (Substitute  Joseph  Webb  for  Jn°  Leverett.) 
July  13,  1778.     John  Gray,  Esqr.,  Capt.  Samuel  Partridge,  Mr  James 

Thwing,  Mr  Joseph  Webb,  Mr  Jacob  Williams,  John 

Browne,  &  Mr  John  Waldo. 
July    6,  1779.      (Substitute  John  Lowell  for  John  Waldo.) 
July  ii:  1780.      (Substitute  Hon.  Benj.  Austin  for  James  Thwing.) 


STANDING    COMMITTEES.  333 

July  10,  1781.  Hon.  Benj.  Austin,  Jn°  Brown,  Esq.,  Capt  Sam.  Par- 
tridge, Joseph  Webb,  Mr  John  Cunningham,  Deacon 
Jacob  Williams,  Mr  John  Lowell,  &  Capt.  Jn? 
Hinkley. 

July  9,  1782.  (Reduced  to  3.)  Hon™e  Benj.  Austin,  Deacon  Jacob  Wil- 
liams, Joseph  Webb. 

July  15,  1783.  (Increased  to  5.)  Cap1  Saml  Partridge,  Joseph  Webb, 
Dea.  Jacob  Williams,  Capt.  Jn°  Newell,  Cap'  Corns 
Fellows. 

July  6,  1784.  (Increased  to  6.)  Dea.  Jacob  Williams,  Dea.  James 
Thwing,  Cap1  Saml  Partridge,  John  Gray,  Esq.,  Mr 
Joseph  Russell,  Joseph  Webb. 

July  12,  1785.  (Reduced  to  5.)  D'.\  Jacob  Williams,  Dn  Ja!  Thwing, 
Joseph  Webb,  Joseph  Russell,  Jos.  Barrell. 

July  17,  1786.      (Substitute  D:  N.  W.  Appleton  for  Jos.  Barrell.) 

Aug.  14,  1786.  Jos.  Barrell  &  James  Morrill  were  added  to  the  pre- 
ceding. 

July  10,  1787.  Mr.  Joseph  Russell,  Joseph  Barrell,  Esq.,  Deacon  James 
Thwing,  Deacon  Jacob  Williams,  Mr  James  Morrill. 

July  8,  1788.  Deacon  Jacob  Williams,  Joseph  Barrel,  Esq.,  Mr.  Da- 
vid Tilden,  Mr  William  Morril,  Mr.  William  Smith. 

July    8,  1788.      Mr.  James  Morril  was  added. 

July  7,  1789.  Hon.  Benjamin  Austin,  Jr.,  Mr  James  Morrill,  Joseph 
Barrell,  Esq.,  Dr.  Nathaniel  W.  Appleton,  Wil- 
liam Smith. 

Aug.  9,  1789.      (Substitute  Samuel  Cabot  for  Joseph  Barrell.) 

July    6,  1790.      (Re-elected.) 

July  10,  1 791.      (Re-elected.) 

July    3,  1792.      (Re-elected.) 

July    2,  1793.       (Substitute  John  Joy  for  Sam.  Cabot.) 

July  8,  1794.  David  Tilden,  James  Morrill,  William  Smith,  Na- 
thaniel Fellows,  Samuel  Clap. 

July  7,  1795.  (Increased  to  6.)  David  Tilden,  James  Morrill,  Wil- 
liam Smith,  Nathaniel  Fellows,  Jon>.  L.  Austin, 
William  Little. 

July  11,  1796.      (Re-elected.) 

July  11,  1797.      (Re-elected.) 

July  17,  1798.  William  Smith,  Jona  L.  Austin,  Dan:  D.  Rogers,  John 
Joy,  James  Morrill,  David  Tilden. 

July  23,  1799.      (Re-elected.) 

July  10,  1S00.  David  Tilden,  James  Morrill,  William  Smith,  Dan- 
iel D.  Rogers,  Jona  L.  Austin,  John  Joy,  Samuel 
Bradford. 

July  14,  1801.  David  Tilden,  James  Morrill,  William  Smith,  Jona 
L.  Austin,  John  Joy,  Saml  Bradford. 

July  27,  1802.      (Re-elected.) 


334  OFFICERS   AND    BENEFICIARIES. 

July  ii,  1803.      (Re-elected.) 

July  10,  1804.      (Re-elected.) 

July    9,  1805.      (Substitute  Enoch  //use  for  Jon a  L.  Austin.) 

July    8,  1806.      (Re-elected.) 

July  14,  1807.      (Re-elected.) 

July  19,  1808.      (Re-elected.) 

July  18,  1809.      (Re-elected.) 

July  17,  1810.      (Re-elected.) 

July  16,  181 1.       (Re-elected.) 

July  21,  1812.      (Re-elected.) 

July  12,  1813.  (Increased  to  9).  David  Tilden,  James  Morrill,  John 
Joy,,  William  Smith,  Enoch  Huse,  Sam.  Bradford, 
James  Thwing,  James  Phillips,  Ed.  Reynolds. 

July  26,  1814.  James  Morrill,  James  Thwing,  William  Smith,  Enoch 
Huse,  James  Phillips,  Edward  Reynolds,  Daniel 
Messinger,  James  H.  Foster. 

July  18,  181 5.  James  Morrill,  William  Smith,  Daniel  Sargent, 
Enoch  Huse,  Edward  Reynolds,  Daniel  Messin- 
ger, James  Phillips,  Peter  C.  Brooks,  James  H. 
Foster. 

July  23,  1816.      (Substitute  Turner  Phillips  for  William  Smith.) 

July  29,  1817.      (Substitute  Allen  Crocker  for  Enoch  Huse.) 

July  28,  18 18.      (Re-elected.) 

July  27,  1819.      (Re-elected.) 

Aug.    1,  1820.      (Re-elected.) 

July  3r,  1821.      (Re-elected.) 

July  30.  1822.      (Substitute  David  Francis  for  James  Phillips.) 

July  29,  1823.      (Re-elected.) 

July  27,  1824.  Deacon  Morrill,  Deacon  Foster,  D.  Messinger,  P.  C. 
Brooks,  J.  P.  Bradlee,  Charles  Sprague,  Ebenr 
Chadwick,  D.  L.  Gibbens,  D.  Francis. 

Aug.  2,  1825.  James  Morrill,  James  H.  Foster,  Daniel  Messinger, 
Peter  C.  Brooks,  James  Phillips,  David  Francis, 
Daniel  L.  Gibbens,  Ebenr  Chadwick,  Joseph  Otis. 

Aug.    1,  1826.      (Substitute  Charles  Sprague  for  James  Phillips.) 

July  31,  1827.  "Deacon  Morrill,  Deacon  Foster,  Daniel  Messinger, 
Daniel  L.  Gibbens,  David  Francis,  Joseph  Otis, 
Peter  C.  Brooks,  James  Phillips,  Joseph  T.  Buck- 
ingham. 

July  29,  1828.  Deacon  Morrill,  Daniel  Messinger,  Daniel  L.  Gib- 
bens, Joseph  Otis,  Josiah  Bradlee,  Charles 
Sprague,  Ebenezer  Chadwick,  J.  T.  Buckingham, 
David  Francis. 

July  28, '1829.      (Substitute  James  Phillips  for  Joseph  Otis.) 

July  20,  1830.      (Re-elected.) 

July  19,  1831.      (Re-elected.) 


STANDING   COMMITTEES.  335 

July    17,  1832.      (Re-elected  ) 

July  16,  1833.  James  Phillips  {Chairman),  Samuel  H.  Babcock,  Asa 
Richardson,  Daniel  Messinger,  David  Francis, 
Daniel  L.  Gibbens,  Joseph  T.  Buckingham,  Wil- 
liam Hayden,  Jr.,  George  Barker. 

July  15,  1834.  Daniel  L.  Gibbens,  Daniel  Messinger,  William  Hay- 
den, Jr.,  David  Francis,  Samuel  H.  Babcock, 
George  Barker,  James  Phillips,  William  B.  Fowle, 
Hazen  Morse. 

July    21,  1835.      (Re-elected;  Daniel  Messinger  chosen  Chairman.) 
July    19,1836.      (Substitute  Noah  Doggett  for  Wtilliam  B.  Fowle.) 

July    18,  1837.      (Re-elected.) 

July  17,  1838.  Daniel  Messinger,  James  Phillips,  William  Hay- 
den, Jr.,  S.  H.  Babcock,  George  Barker,  Noah  Dog- 
gett, William  G.  Brooks,  B.  B.  Appleton,  John 
Hooper. 

July  16,  1839.  D.  L.  Gibbens  {Chairman),  J.  S.  Foster,  J.  Phillips, 
William  Hayden,  Jr.,  S.  H.  Babcock,  George  Bar- 
ker, N.  Doggett,  John  Hooper,  B.  B.  Appleton. 

July  21,  1840.  D.  L.  Gibbens,  W.  Hayden,  George  Barker,  B.  B. 
Appleton,  John  Hooper,  S.  L.  Abbot,  Thomas 
Sherwin,  F.  H.  Bradlee,  T.  B.  Wales. 

July  20,  1841.  D.  L.  Gibbens,  B.  B.  Appleton,  John  Hooper,  S.  L. 
Abbot,  S.  H.  Babcock,  Jos.  West,  J.  P.  Bigelow, 
John  E.  Thayer,  S.  H.  Rich. 

April  ig,  1842.      (Re-electel.) 

April  18,  1843.  Daniel  L.  Gibbens,  Benjamin  B.  Appleton,  John 
Hooper,  John  Eliot  Thayer,  John  P.  Bigelow, 
Samuel  Henshaw,  Jonathan  Preston,  Samuel 
Bradlee,  John  Thomas  Stevenson. 

April  16,  1844.  Samuel  Henshaw  {Chairman),  Samuel  Bradlee,  J. 
Thos.  Stevenson,  John  Eliot  Thayer,  John  Hooper, 
Joseph  West,  Samuel  Frothingham,  Jr. 

April  15,  1845.      (Substitute  John  P.  Bigelow  for  Samuel  Bradlee.) 

April  21,  1846.      (Substitute  Charles  Brooks  for  John  P.  Bigelow.) 

April  13,  1847.      (Re-elected.) 

April  11,  1848.      (Re-elected.) 

April  10,  1849.      (Reelected.) 

April  16,  1850.  Ezra  Lincoln  {Chairman),  David  Francis,  James  T. 
Hayward,  Thomas  B.  Wales,  Jr.,  Otis  Rich,  Chris- 
topher C.  Chadwick,  J.  T.  W.  Sargent. 

April  15,  1851.  Ezra  Lincoln,  David  Francis,  James  T.  Hayward, 
Thomas  B.  Wales,  Jr.,  Otis  Rich,  Samuel  L.  Ab- 
bot, Horace  Dupee. 

April  20,  1852.  Edward  Everett  {Chairman),  Natht-  L.  Frothing- 
ham, Saml  L.  Abbot,  Horace  Dupee,  David  Fran- 
cis, Otis  Rich,  J.  T.  W.  Sargent. 


336  OFFICERS   AND    BENEFICIARIES. 

April  19,  1853.      (Substitute  William  Hayden  for  David  Francis.) 

July    18,  1853.      (Substitute  Edward F.  Weldiox  Edward  Everett.) 

April  18,  1854.  William  Hayden  {Chairman),  N.  L.  Frothingham, 
Otis  Rich,  Samuel  L.  Abbot,  Horace  Dupee,  Ed- 
ward F.  Weld,  Thomas  B.  Wales. 

April  17,  1855.  William  Hayden,  Otis  Rich,  Samuel  L.  Abbot,  Hor- 
ace Dupee,  Charles  L.  Hayward,  George  Bates, 
Thomas  B.  Wales. 

April  15,  1856.      (Re-elected.) 

April  21.  1857.      (Substitute  Prescott  Bigelow  for  George  Bates.) 

April  20,  1858.      (Re-elected.) 

April  19,  1859.      (Re-elected.) 

April  17,  i860.      (Re-elected.) 

April  16,  1 86 1.      (Re-elected.) 

April  15,  1862.      (Re-elected.) 

April  21,  1863.  (Substitute  George  W.  Messinger  for  William  Hayden; 
Thomas  B.  Wales  chosen  Chairman.) 

April  19,  1864.  Thomas  B.  Wales,  Otis  Rich,  Samuel  L.  Abbot, 
George  W.  Messinger,  Nathaniel  Thayer,  John 
Coli.amore,  D.  W.  Salisbury. 

April  18,  1865.      (Re-elected.) 

April  17,  1866.      (Substitute  Samuel  H.  Gookin  for  Otis  Rich.) 

April  16,  1867.  Nathaniel  Thayer  [Chairman),  George  W.  Messin- 
ger, Samuel  L.  Abbot,  Samuel  H.  Gookin,  D. 
Waldo  Salisbury,  George  W.  Wales,  Turner  Sar- 
gent. 

April  21,  1868.      (Re-elected.) 

April  20,  1869.  (Increased  to  12.)  Nathaniel  Thayer,  George  W. 
Messinger,  Samuel  L.  Abbot,  Samuel  H.  Gookin, 
D.  Waldo  Salisbury,  George  W.  Wales,  Turner 
Sargent,  Andrew  T.  Hall,  Henry  Salstonstall, 
John  H.  Reed,  Joseph  B.  Moors,  Daniel  L.  Spooner. 

April  19,  1870.      (Substitute  Jacob  C.  Rogers  for  Daniel  L.  Spooner.) 

April  18,  1871.  Nathaniel  Thayer,  Samuel  L.  Abbot,  Samuel  H. 
Gookin,  D.  Waldo  Salisbury,  George  W.  Wales, 
Turner  Sargent,  Andrew  T.  Hall,  John  H.  Reed, 
Joseph  B.  Moors,  Jacob  C.  Rogers,  George  O. 
Shattuck,  Sewall  H.  Fessenden. 

April  16,  1872.      (Substitute  Otis  Drury  for  Samuel  H.  Gookin.) 

April  i<$,  1873.      (Substitute  Thomas  Minns  for  Sewall  H.  Fessenden.) 

April  21,  1874.  Nathaniel  Thayer,  Samuel  L.  Abbot,  D.  Waldo 
Salisbury,  George  W.  Wales,  Turner  Sargent, 
Andrew  T.  Hall,  John  H.  Reed,  Joseph  B.  Moors, 
George  O.  Shattuck,  Thomas  Minns,  William 
F.  Matchett,  James  C.  White. 

April  20,  1875.      (Substitute  Daniel  C.  Holder  for  Turner  Sargent.) 


ORGANISTS.  —  SEXTONS.  337 

April  18,  1876.  Nathaniel  Thayer,  Samuel  L.  Abbot,  D.  Waldo 
Salisbury,  George  W.  Wales,  John  H.  Reed,  Jo- 
seph B.  Moors,  George  O.  Shattuck,  William  F. 
Matchett,  James  C.  White,  Daniel  C.  Holder, 
Reuben  E.  Demmon,  Thomas  O.  Richardson. 

April  17,  1877.      (Substitute  Asa  P.  Potter  for  John  H.  Reed.) 

April  16,  1878.  (Substitute  William  A.  Haskell  for  Nathaniel  Thayer; 
George  W.  Wales  chosen  Chairman.) 

April  15,  1879.      (Re-elected.) 

April  20,  1880.  (Increased  to  13.)  George  W.  Wales,  Samuel  L.  Ab- 
bot, D.  Waldo  Salisbury,  Joseph  B.  Moors,  George 
O.  Shattuck,  William  F.  Matchett,  James  C. 
White,  Daniel  C.  Holder,  Reuben  E.  Demmon, 
Thomas  O.  Richardson,  Asa  P.  Potter,  William 
A.  Haskell,  Jacob  C.  Rogers. 

April  19,  1881.      (Re-elected.) 


ORGANISTS. 

(This  list  is  very  incomplete  down  to  1850.) 

July  17,   1786.      (First  mentioned  by  name,  but  appears  to  have  served  for 

some  time  previous  to  this  date.)     John   Greenleaf. 

(Had  not  retired  July  14,  1807.) 

(The  election  of  an  organist  passed  into  the  charge  of  a  special 
committee  early  in  Dr.  Frothingham's  ministry,  so  that  the  record 
fails  to  mention  his  name  among  the  list  of  appointments  at  the 
annual  meetings. ) 

1825.      Thomas  Trueman  Spear.     Resigned  in  1832. 
G.  W.  T.  Jones.     Resigned  in  1832. 

1850.      David  Paine.     Resigned  in  1869. 

1869.      Eugene  Thayer.     Resigned  June  15,  1875. 
Sept.  15,  1875.      Howard  E.  Parkhurst.     Resigned  in  1878. 
Oct.      1,  1878.     Arthur  Foote. 


SEXTONS. 


The  following  entry  is  dated  July  12,  1743,  and  appears  to  be  the  first  time  the  office 
is  mentioned  on  the  records  :  "Voted.  That  the  Deacons  be  desired  to  pay  to  the  Sex- 
ton for  his  Service  Ten  pounds  p  Quarter  old  Tenour  for  one  Year  next  coming." 

July  28,  1749.      (First  mentioned  by  name.)     Thomas  Williston. 

1776.      George  Roulstone  (or  Rolstone).     Died  in  1781. 
July  12,1785.      (First  mentioned  by  name.)     Matthew  James. 

22 


338  OFFICERS   AND   BENEFICIARIES. 

July     6,1790.  Lemuel  Ludden.     Died  or  resigned  in  1802. 

July   it,  1803.  (First  mentioned  by  name.)     James  Menzies. 

July   10,  1804.  Ebenezer  Clafland  (or  Claflen).     Died  in  1831. 

April  7,  1831.  Francis  Dillaway.     Died  in  1850. 

Sept.   9,  1850.  M.  S.  Dodd.     Died  in  February,  1864. 

1864.  Ebenezer  Sanborn.     Died  July  28,  li 

May    1,  1880.  John  H.  Hawes. 


DISPOSITION    OF   ELDER   PENN'S    LEGACY. 

[The  will  of  James  Penn  is  dated  29th  September,  1671,  and  provides  for  the  pay- 
ment of  j£io  out  of  the  farm  at  Pullen  Point  (now  Chelsea)  to  the  Elders  and  Deacons 
of  First  Church  for  the  maintenance  of  such  poor  scholar  or  scholars  at  Harvard  Col- 
lege as  they  shall  see  fit.] 

Hull  Abbot. 

WM  Sheaf,  Nathaniel  Davis  of  Roxbury,  Sr  Abbot, 
Sr  Cotton. 

Sr  Dunbar,  Sr  Sheif. 

Sr  Davis  (whose  friends  live  at  Roxbury),  Webb,  Sen- 
ior Sophister. 

Mr  Webb's  son,  Madm  Cotton's  son. 

Rev.  Mr  Walter's  son,  Rev.  Mr  Rowland  Cotton's 
son. 

Rev.  Mr  N.  Walter's  son. 
Mr  Walter's  son. 
Mr  Walter's  son. 

Christ0.  Bridge. 

Christ0  Bridge. 

Christ0.  Bridge. 

Christ0  Bridge. 

Sr  Bridge. 

Mr  Nathel  Gardner's  son. 

Mr  Nathel  Gardner's  son. 

Mr  Nathe.l  Gardner's  son. 

Mr  Nathel  Gardner's  son. 

Mr  Nathf.l  Gardner's  son. 

Son  of  ye  Rev.  Mr  John  Brown  (of  Haverhill). 

Son  of  ye  Rev.  Mr  Brown. 

Son  of  ye  Rev.  Mr  Brown. 

Another  son  of  the  late  Rev?  Mr  Brown  and  Turel. 


July 

18, 

1720. 

Sept. 

10, 

1722. 

Feb. 

5>  1 

723/4- 

Oct. 

12, 

1724. 

Dec. 

27, 

1725. 

Oct. 

17. 

1726. 

July 

3> 

1727. 

July 

if 

1728. 

July 

1, 

1729. 

July 

1, 

i73°- 

July 

— > 

i73i- 

J^y 

11, 

I732- 

July 

— , 

1733- 

July 

> 

1734- 

Oct. 

27, 

1735- 

Aug1 

i736- 

July 

1, 

1737- 

July 

» 

1738. 

July 

6, 

1739. 

July 

2, 

1740. 

July 

— > 

1741. 

July 

- > 

1742. 

July 

—> 

1743- 

DISPOSITION    OF   ELDER   PENN'S    LEGACY.       339 


July,   1744. 
July,   1745- 

March  21,  1746/7- 


Dec. 

23> 

1747- 
1748. 

1749. 

March  14,  1 750/1. 

Dec. 

16, 

1751- 

July, 

i752- 

July, 

1753- 

1 

755  & 

i756- 

July, 

1757- 

July, 

1758. 

July, 

1759- 

July, 

1760. 

July, 

1761. 

July, 

1762. 

July, 

1763- 

July, 

1764. 

July, 

1765. 
1799. 

July 

1, 

1800. 

July 

1, 

1801. 

July 

1, 

1802. 

July 

1, 

1803. 

July 

2, 

1S04. 

July 

8, 

1805. 

July 

7, 

1806. 

July 

1, 

1807. 

July 

1, 

1808. 

July 

1, 

1809. 

July 

2, 

1S10. 

July, 

1811. 

July 

1, 

1012. 

Aug1. 

21, 

1813. 

July, 

1814. 

July, 

1815. 

Turell  and  two  sons  of  the  Rev.  Mr  Perkyns. 
Son   of    Mrs  Brown    (wid.    of  ye  late    Revd   Mr   John 
Brown),    Rev.    Mr   Perkyns's    son,    Mr    Matthew 
Adams's  son. 
Thomas    Foxcroft,  Jr.    (son   of    the    Pastor   of    the 

church). 
Thomas  Foxcroft,  Jr. 
M'  Manning's   son,  y3  late    Rev.  Mr  Willard's  son, 

the  late  Rev.  Mr  Brown's  son. 
Ebenezer  Thayer  (son  of  Mr  Nathaniel  Thayer). 
Ebenezer  Thayer,   Samuel   Foxcroft   (son  of  the 

Pastor  of  the  church). 
Ebenezer  Thayer,  Samuel  Foxcroft. 
Ebenezer  Thayer,  Samuel  Foxcroft. 
Ebenezer  Thayer,  Samuel  Foxcroft. 
Ebenezer  Thayer,  Samuel  Foxcroft. 

Williams  Bradford. 

Williams  Bradford. 

Williams  Bradford. 

Christopher  Bridge  Marsh  (son  of  Deacon  Daniel 
Marsh  of  First  Church). 

Rev.  Mr  Stone's  son. 

Son  of  Rev1]  Mr  Hull  Abbot. 

Son  of  Revd.  Mr  Hull  Abbot. 

Mr  Abbot's  son. 

Thomson  (son  of  Revd.  Mr  Thomson  of  Scarborough). 

Andrew  Eliot  Thayer  (son  of  Mrs.  Martha  Thayer). 

Andrew  Eliot  Thayer. 

Samuel  Ripley. 

Andrew  Eliot  Thayer. 

Daniel  Bliss  Ripley. 

Ebenezer  Hubbard. 

William  Smith. 

Benja  Willard. 

William  Smith. 

John  H.  Farnham. 

John  H.  Farnham. 

John  H.  Farnham. 

John  H.  Farnham. 

rufus  hurlbut. 

Rufus  Hurlbut. 

Samuel  Hunt. 

William  Emerson. 


340 


OFFICERS    AND    BENEFICIARIES. 


July 
July 
July 
July 

July, 

July 
Julv 

July 

July 

July 

July 
July 


816.  William  Emerson.  1841. 

817.  Ralph  Waldo  Emerson.  1842. 

818.  Ralph  Waldo  Emerson.  1843. 

819.  Ralph  Waldo  Emerson.  1844. 

820.  Ralph  Waldo  Emerson.  1845. 

821.  Edward  B.  Emerson.  1846. 

822.  Edward  B.  Emerson.  1847. 

823.  Edward  B.  Emerson.  1848. 

824.  Charles  C.  Emerson.  1849. 

825.  Charles  C.  Emerson.  1850. 

826.  Charles  C.  Emerson.  1851. 

827.  Charles  C.  Emerson.  1852. 

828.  Charles  C.  Emerson.  1853. 

829.  Charles  H.  Allen.  1854. 

830.  Charles  H.  Allen.  1855. 

831.  Charles  H.  Allen.  1856. 

832.  John  Clark  Allen.  1857. 

833.  John  Clark  Allen.  1858. 

834.  Henry  David  Thoreau.  1859. 

835.  Henry  David  Thoreau.  i860. 

836.  Henry  David  Thoreau.  1861. 

837.  Henry  David  Thoreau.  1862. 

838.  Nathaniel  G.  Allen.  1863. 

839.  Nathaniel  G.  Allen.  1864. 

840.  Nathaniel  G.  Allen.  1865. 


Nathaniel  G.  Allen. 
Thomas  Hill. 
Charles  Short. 
Charles  Short. 
Charles  Short. 
James  Morrill  Allen. 
James  Morrill  Allen. 
James  Morrill  Allen  (?). 
James  Morrill  Allen  (?). 
Sidney  Willard  (?). 
Sidney  Willard. 
Sidney  Willard. 
Geo.  A.  W.  Chamberlain. 
Charles  A.  Allen. 
Charles  A.  Allen. 
Charles  A.  Allen. 
Charles  A.  Allen. 
Robert  Willard. 
Robert  Willard. 
Stephen  G.  Emerson. 
Frederic  Ware. 
Frederic  Ware. 
Frederic  Ware. 
Frederic  Ware. 
John  Hillis. 


[The  rent  charge  having  grown  very  cumbersome,  the  pastor  and  deacon  of  the 
church,  at  the  request  of  the  owners  of  the  property,  secured  an  act  of  the  Legislature 
in  1866  authorizing  them  to  re-lease  it  and  invest  and  hold  the  proceeds  ($600)  in  trust 
for  the  purposes  mentioned  in  the  will.] 


1866.  John  Hillis.  1874. 

1867.  John  Hillis.  1875. 

1868.  Edward  Osgood  Otis.  1876. 

1869.  Edward  Osgood  Otis.  1877. 

1870.  Edward  Osgood  Otis.  1878. 

1871.  Arthur  L.  Goodrich.  1879. 

1872.  Arthur  L.  Goodrich.  1880. 

1873.  Arthur  L.  Goodrich.  1881. 


Edmund  Q.  S.  Osgood. 
George  Osgood. 
George  Osgood. 
Parry  Kennard  Solger. 
H.  Irving  Dillenback. 
William  H.  Page. 
William  H.  Page. 
William  H.  Page. 


INDEX. 


INDEX. 


Abbit,  Mrs.  Susanna  (Mrs.  Oxenbridge), 
129. 

Abbot,  Rev-  John  L.,  249,  250;  ordained 
minister  of  the  church,  243 ;  life  of, 
244-247 ;  his  feeble  health,  243,  245, 
246 ;  birth  and  education,  244 ;  grad- 
uates at  Harvard,  244  :  studies  theol- 
ogy at  Cambridge,  244 ;  appointed 
reader  in  the  Episcopal  church  and 
College  Librarian,  244;  his  marriage, 
244  ;  ill-health,  245  ;  votes  and  letter 
of  sympathy  from  the  church  granting 
leave  of  absence,  245,  246 ;  continued 
ill-health  and  resignation,  246  ;  decline 
and  death,  246 ;  funeral  sermon  by 
Edward  Everett,  and  Monody  on,  by 
J.  Lathrop,  247;  burial-place,  247; 
his  preaching  and  religious  views,  247  ; 
leaves  a  widow  but  no  children,  247. 

Abbot,  Archbishop,  108. 

Abbot,  John  L.,  244. 

Abbot,  Mrs.  Phoebe,  244. 

Abbot,  Rich.,  140  n. 

Abbot,  S.  L.,  261,  306,  309. 

Adams,  C.  F.,  262. 

Adams,  Pres.  John,  101  n. 

Adams,  Senator  John  Q.,  234. 

Addington,  Isaac,  167,  173. 

Admission  to  the  church  by  covenant,  xlii. 

Admissions  (see  Church). 

Alden,  his  Account  of  Religious  Societies 
in  Portsmouth,  139. 

Alexander,  Mr.,  elected  vicar  of  Boston 
(Eng.),  28. 

Allen,  Rev.  James,  125,  133,  136  n.,  137, 
*39>  140.  146  n.,  147,  158,  159,  160; 
teacher  of  the  church,  102  ;  life  of,  118- 
120;  birth  and  education,  118;  arrival 
in   Boston,   119;   first  marriage,   119; 


fellow  of  Harvard  College,  119;  sec- 
ond and  third  marriage,  1 19-120;  his 
fine  residence,  large  wealth,  and  hospi- 
tality, 120;  his  zeal  for  church  order 
and  government,  120;  his  death,  120; 
executor  of  the  will  of  Governor  Bel- 
lingham,  130. 

Allen,  James,  119. 

Allen,  Jeremiah,  119,  173,  174. 

Ames,  Dr.  William,  99. 

Andrews,  William  T.,  252. 

Andros,  Sir  Edmund,  140,  145  ;  his  at- 
tempts to  establish  Episcopacy,  146- 

147. 
Apollonius,  William,  91. 
Apostles'  Creed,  The,  lxx. 

Appleton, ,  157. 

Arbella,  The,  1. 
Aspinwall,  William,  43  n.,  67. 
Austin,  Hon.  Benjamin,  242. 
Austin,  Charles,  242. 


Bacon,  Dr.,  106. 

Bailey,  Rev.  John,  140 ;  invited  to  assist 
in  the  ministry  of  First  Church,  149 ; 
life  of,  150-155;  ministry  in  England 
and  Ireland,  150;  imprisoned  in  both 
places  for  non-conformity,  1 50-151 ; 
arrives  in  Boston  and  preaches  at  South 
Church,  151  ;  installed  minister  at  Wa- 
tertown,  152;  settled  at  Boston,  152; 
death,  152-153  ;  burial-place,  153  ;  his 
sayings,  154;  his  Journal,  154;  his 
descendants,  155. 

Bailey,  Rev.  Thomas,  151,  152. 

Ballantine,  Capt.  John,  171. 

Balston,  Capt.  John,  164. 

Balstone,  William,  43  n.,  67. 


344 


INDEX. 


Bancroft,  George,  262. 

Baptism,  the  Puritan  view  of  the  rite 
of,  as  distinguished  from  that  of  the 
Church  of  England,  xxxix. 

Baptisms  (see  Church). 

Barefoot,  ,  142. 

Baxter, ,  195. 

Belknap,  Rev.  Jeremy,  229,  280 ;  sermon 
at  Thursday  Lecture,  210  n. 

Belknap,  Miss  Betsey,  210  n. 

Belknap,  Sarah,  155. 

Beilingham,  Gov.,  130. 

Bendall,  Edward,  58. 

Benjamin,  Asher,  235-237. 

Bernard, ,  71. 

Bewett,  Hugh,  banished,  76. 

Bible,  modern  estimate  of  the,  lxxiii. 

Bigelow,  Jacob,  M.D.,  240. 

Bigelow,  Mrs.  Jacob,  her  description  of 
the  Old  Brick,  240. 

Biron,  Duke  of,  98. 

Blanchard,  George,  235. 

Blaxton,  William,  8. 

Blenkin,  Rev.  G.  B.,  36. 

Boardman,  Ruth  (Mrs.  Wadsworth),  157. 

Bodies  of  Divinity,  lxi. 

Bond,  Sampson,  invited  to  preach  for 
First  Church,   138. 

Boscawen,  Hugh,  152.* 

Boston  Association  of  Congregational  min- 
isters, origin  of,  45. 

Boston  Churchy  its  conspicuous  position, 
xlix. 

Boswell,  Rev.  William,  104. 

Bowditch,  N.  I.,  43. 

Brackett,  Richard,  101  n. 

Bradford,  Alden,  his  History  of  Massachu- 
setts cited,  149  n. 

Bradford,  Sam.,  243. 

Bradstreet,  Dorothy  (Mrs.  Cotton),  45. 

Bradstreet,  Simon,  94. 

Brattle  Square  Church,  formation  of,  158. 

Breck,  Robert,  120. 

Bridge,  Copia.  163. 

Bridge,  Elizabeth,  163. 

Bridge,  Ellen  (Mrs.  Marion),  163. 

Bridge,  Lydia,  163. 

Bridge,  Samuel,  167. 

Bridge,  Rev.  Thomas,  152  n.,  169,  170, 
173,  176;  ordained  as  assistant  minis- 
ter of  First  Church,  160 ;  life  of,  160- 
164;  birthplace,  160;  graduates  at 
Oxford  and  travels  abroad,  161  ;  takes 
orders,  161 ;  his  marriage,  161 ;  preaches 
in  the  West  Indies,  161  ;  his  journey 


to  Port  Royal,  162;  death,  162;  no- 
tices of,  162;  his  burial-place,  39  n., 
163;  provision  for  his  widow,  162; 
manner  of  educating  his  daughters,. 
162;  his  descendants,  163. 

Bridge,  Thomas,  his  early  death,  164. 

Bridge,  Rev.  Mr.  (of  Chelmsford),  206. 

Bridgham,  Elder,  160. 

Briggs,  G.  W.,  D.D..  address  at  the  two 
hundred  and  fiftieth  anniversary  of 
First  Church,  319. 

Briscoe,  William,  fined  for  writing  a  book 
against  taxation,  79. 

Britton,  ,  y^. 

Brooks,  Ann  Gorham  (Mrs.  Frothing- 
ham),  253. 

Brooks,  Rev.  Charles  T.,  hymn  by,  for 
the  two  hundred  and  fiftieth  anniver- 
sary of  First  Church,  319. 

Brooks,  Peter  C,  235,  246,  254,  311. 

Brooks,  Peter  C,  Jr.,  253. 

Brooks,   Phillips,   D.D.,   address  on   the 
,    two  hundred  and  fiftieth  anniversary 
of  First  Church,  319. 

Brooks,  William  Gray,  his  "  Genealogy  of 
the  Cotton  Family,"  39  n.,  44  n. 

Brown,  Elder,  his  heresy  regarding  the 
Church  of  Rome,  12. 

Browne, ,  201. 

Buck,  Edward,  his  "Ecclesiastical  Law 
of  Massachusetts"  cited,  187. 

Buckminster,  Rev.  J.  S.,  227,  238,  265  ; 
extract  from  funeral  sermon  on  Rev. 
William  Emerson,  231. 

Butler,  Jane  (Mrs.  Oxenbridge),  monu- 
ment to  her  memory  with  Latin  in- 
scription by  Andrew  Marvel,  128. 

Butler,  Thomas,  126. 


Cambridge  Church,  formation  of,  53. 

Cambridge  Platform,  embodied  by  Cot- 
ton and  others,  21. 

Cambridge  Synods,  60,  80,  83,  133;  rules 
adopted  by,  60-61. 

Campbell,  his  "  Lives  of  the  Lord  Chan- 
cellors of  England"  cited,  24  n. 

Carpenter.  ,  leader  of  singing,  239. 

Cathedrals,  English  and  continental,  dif- 
ference between,  lii. 

Chandler,  Dr.,  190. 

Channing,  William  E.,  D.D.,  250,  263. 

Chaplin,  Daniel.  224. 

Charities  (see  Sunday  School). 

Charles  I.,  of  England,  113,  128,  270. 


INDEX. 


345 


Charles  II.,  of  England,  94. 
Charlestown  church,  formation  of,  13. 
Chauncy,  Rev.  Charles,  97  n.,  130;  letter 

to,  from  John  Davenport,  112. 
Chauncy,  Charles,  D.D.,   181,  183,  205, 
206,  208,  209,  210,  212,  217,  219,  233, 
238,   265,   270;    ordained   minister  of 
the  church,  187  ;  life  of,  188-198  ;  birth 
and  ancestry,    18S;   college  life,   188; 
D.D.  from  Edinburgh  University,  189  ; 
visit   of    Whitefield   first    brings   into 
public  notice,  189;  preaches  the  Elec- 
tion Sermon,  189  ;  engages  in  theolog- 
ical controversies,  190  ;  his  "  Universal 
Salvation,"    191;  review  of,   196-19S; 
death,  191  ;  his  family,  192  ;  his  preach- 
ing and  literary  attainments,  192,  195  ; 
religious   views,    personal    appearance 
and  habits,  193-198  ;  portrait,  193. 
Chauncy,  Mrs.  Elizabeth,  192. 
Cheever,  Samuel,  172. 
Chevers,  Mr.,  147. 

Child,  Dr.,  his  attempts  to  secure  free- 
dom of  worship,  82. 
Church,  admissions  to,  6,  14-15,  85,  96, 
97,  98  n.,  102  n.,  117m,  120,  131,  145, 
148,  158,  160,  165,  178,  188,  198,  205, 
215,  247,  284,  317;  baptisms,  15,  85, 
96,  9S  n.,  102  n.,  117  n.,  120,  131,  145, 
148,  158,  160,  165,  17S,  188,  206,  215, 
248,  284;  marriages,  82  n.,  317;  Pu- 
ritan idea  of,  xxv ;  records  cited, 
26  n.,  62  n.,  65  n.,84  n.,  125  n.,  132  n.. 
134  n.,  138  n.,  139  n.,  147  n.,  148 
n.,  149  n.,  150  n.,  160  n.,  165  n.,  167 
n.,  170  n.,  171  n.,  180  n.,  184  n.,  185, 
199,  201  n.,  312  n;  the  Roman  idea 
of,  xxii ;  work,  lxxxii. 
Clarke,  James  Freeman,  D.D.,  300. 
Clarke,  John,  D.D.,  191,  192,  194,  207, 
217,  226,  233,  239  ;  ordained  colleague 
pastor  with  Dr.  Chauncy,  208 ;  his 
birth,  208  ;  enters  the  Boston  Latin 
School,  208 ;  his  scholarship,  208  ; 
graduates  at  Harvard,  208  ;  his  repu- 
tation for  preaching,  209  ;  sudden  death, 

209  ;  published  sermons  and  writings, 

210  ;  cultivated  the  fine  arts,  210  ;  his 
public  prayers  and  style  of   delivery, 

211  ;  his  manners  and  religious  views, 
211;  contrasted  with  his  colleague, 
Dr.  Chauncy,  212  ;  personal  appear- 
ance, 213;  portrait  and  family,  213. 

Clarke,  Capt.,  117,  118. 
Clarke,  John,  208. 


Clarke,  Sarah  (Pickering),  208. 
Clavering,  Elizabeth,  126. 
Clavering,  Sir  John,  127. 
Coddington,  Gov.  William,  9,  101  n. 
Coffin,  Thomas  Aston,  Bart.,  208. 

Coffin,  ,  142. 

Coggshall,  John,  50,  67  ;  banished,  62. 

Coleburn,  William,  43  n. 

Coleman,  William,  43  n. 

Coleman,   Dr.,   158,    162,    167,   168,    170, 

173,  180,  185,  1S7. 
Collamore,  John,  307. 
Collins,  Edward,  144. 
Collins,  Rev.  John,  144. 
Collins,     Rev.     Mr.,     his     "reproachful 
speeches,"  69;  imprisonment  and  re- 
lease, 70. 

Collins,  ,  142. 

Columbian  Centinel,  quoted,  209  n. 
Commemoration  by  the  First  Church  in 
Boston  of  the  two  hundred  and  fiftieth 
anniversary,   etc.,   The,    cited,   28  n., 
70  n.,  317  m 
Coney,  Thomas,  31. 

Congregationalism   of   the   New   England 
churches,  xlix  ;  a  reversion  to  the  New 
Testament  pattern,  li. 
Continental  Reformed  Churches,  li. 
Cook,  Dr.,  173. 
Cook,  Elisha,  167. 
Cooke,  Lieut.,  125. 
Cooke,  Richard,  132. 

Cooke, ,  118. 

Coolidge,  J.  I.  T.,  D.D,  289. 
Cooper,  Mrs.  Judith  (Sewall),  43. 
Cooper,  W.  D.,  his  "  Sketch  of  the  Oxen- 
bridges  "  cited,  126  n. 
Cope,  Elder,  160. 

Corporation,  records  of,  cited,  237  n.,  250. 
Cotton,  Rev.  John,  15,  18,  20.  23,  46,  47, 
5T>  53,  54,  57-6o,  65,  67,  79,  82,  85, 
86,  88,  92,  94,  122,  278,  302,  307; 
arrival  in  Boston,  25  ;  installed  as 
teacher,  25-26  ;  life  of,  27-45  ;  birth- 
place and  Puritan  influences,  27  ;  his 
course  at  the  university,  27  ;  vicar  of 
St.  Botolph's  Church  in  Boston  (Eng.), 
28  ;  his  fame  as  a  preacher,  29  ;  per- 
secuted for  non-conformity.  29 ;  war- 
rant for  his  arrest,  30 ;  resigns  his 
vicarage,  31  ;  his  views  on  the  subject 
of  church  ceremonies,  32,  33,36  ;  seeks 
refuge  in  New  England,  34  ;  helps  to 
save  the  Boston  Common,  34,  52  ;  es- 
tablishes Thursday  Lecture,  and  per- 


34^ 


INDEX. 


haps  also  the  Election  Sermon  and 
Public  Latin  School,  34-35  ;  his  literary- 
abilities,  35  ;  personal  appearance  and 
portrait,  35  ;  observance  of  Saturday 
evenings,  37  ;  bis  "  Milk  for  Babes,"  37  ; 
preaches  the  second  Artillery  Election 
Sermon,  37  ;  correspondence  with  Oli- 
ver Cromwell,  37-39  ;  death  and  bur- 
ial-place, 39  ;  influence  in  Church  and 
State,  40,  45  ;  gift  to  First  Church, 
40  ;  restoration  of  the  "  Cotton  Chapel 
in  Boston  (Eng.)"  by  American  citi- 
zens, 40-41 ;  copy  of  Latin  inscription 
by  Edward  Everett,  41  ;  his  posses- 
sions and  will,  42  ;  epitaph,  44 ;  his 
descendants,  44-45 ;  said  to  have 
preached  the  first  Election  Sermon,  50  ; 
his  sympathy  with  the  views  of  Mrs. 
Hutchinson,  21,  55-56;  his  review  of 
the  Hutchinsonian  controversy,  64  ;  an- 
swers Mr.  Bernard,  and  a  book  in  sup- 
port of  Common  Prayer,  71  :  favors 
support  of  the  ministry  by  voluntary 
contributions,  73 ;  his  "  Sermons  on 
the  Seven  Vials  "  surreptitiously  pub- 
lished, 77  ;  invited  to  attend  the  West- 
minster Assembly,  77. 

Cotton,  John,  Jr.,  43. 

Cotton,  Maria,  her  Bible,  43  n.,  45  n. 

Cotton,  Mrs.  Priscilla,  45  n. 

Cotton,  Rowland,  27. 

Cotton,  Seaborn,  25,  42,  43,  45. 

Cotton  Tomb,  The,  in  King's  Chapel  Bur- 
ying Ground,  39  n. 

Cranfield,  Gov.,  139,  143. 

Creed,  change  of,  in  First  Church,  Ivi  ; 
Puritan  or  Orthodox  or  Evangelical, 
lvii  ;  modifications  of,  lviii ;  Orthodox 
committed  to  revise,  Ixix. 

Cromwell,  Oliver,  128  ;  his  letter  to  Cot- 
ton, 38-39  ;  his  Letters  and  Speeches 
cited.  38  n. 

Crosby,  Prudence  (Mrs.  Cotton),  45. 

Cuntz,  Otto,  313  n. 

Curtis,  Charles  P.,  252. 


Dallta,  Mons.,  173. 
Dantforth,  Gov.,  181. 
Dantforth,    Elizabeth     (Mrs.    Foxcroft), 

181. 
Dantforth,  Rev.  John,  182  n. 
Dantforth,  Samuel,  82. 
Davenport,  Christopher,  103. 
Davenport,  Henrie,  102. 


Davenport,  Rev.  John,  18,  39  n.,  97  n.,  117, 
118,  119;  his  Life  of  Cotton,  32 ;  ar- 
rival in  Boston  and  sermon  there, 
59-60  ;  sermon  at  Cambridge,  61  ;  in- 
vited to  attend  the  Westminster  As- 
sembly, 7"j ;  declines  invitation  to  be- 
come minister  of  Second  Church  at 
formation,  84  ;  his  birth  and  education, 

102  ;   begins   preaching    at    eighteen, 

103  ;  lecturer  and  curate  of  St.  Law- 
rence Jewry  and  vicar  of  St.  Stephen's, 
London,  104  ;  suspected  of  Puritanism, 
104;  pastoral  relations,  105  ;  his  letter 
to  Dr.  Leighton,  105  ;  signs  an  appeal 
in  behalf  of  abused  Protestants,  105  ; 
correspondence  with  Lady  Vere,  105, 
108,  112;  trouble  with  Archbishop 
Laud,  106  ;  contributes  towards  the 
colonization  of  Massachusetts,  106 ; 
his  first  printed  se  mon,  106;  edits 
sermons  of  Dr.  Preston,  107;  com- 
plained of  for  non-conformity,  107 ; 
pastoral  labors,  108  ;  inward  change  to 
non-conformist,  108  ;  escapes  to  Hol- 
land and  minister  of  church  in  Amster- 
dam, 109  ;  controversy  with  Paget,  109; 
summoned  to  answer  for  seditious 
preaching,  no  ;  further  troubles,  no  ; 
returns  home  and  sails  for  New  Eng- 
land, 110;  his  stay  at  Boston  and  de- 
parture for  New  Haven,  in;  pro- 
moter of  the  new  government,  1 1 1  - 1 1 2  ; 
his  letters  and  writings,  111-112;  his 
connection  with  the  formation  of  a  col- 
lege at  New  Haven,  112;  views  on 
church  discipline,  113  ;  his  sermon  on 
the  occasion  of  the  flight  of  King 
Charles's  judges,  113  ;  scholarship  and 
handwriting,  114  ;  portrait,  114; 
preaches   the   Election    Sermon,  114; 

death  and  burial,  114-115. 

Davenport,  Mrs.  Winifred  (Barnabit),  T02. 

Davis,  William  T.,  his  letter  to  Hon. 
Robert  C.  Winthrop,  45  n. 

Davis,  ,  119. 

Deane,  Dr.  Charles,  37  ;  his  statement  of 
the  proceedings  against  Gorton,  81  n. 

Dent,  ,  99. 

Development  of  opinions,  lxiii. 

Devotional  Sunday  Services,  lxxx. 

Dexter,  F.  B.,  his  life  of  Davenport  cited, 
102  n.,  103  n.,  104,  T05,  107  n. 

Dexter,  Henry  M.,  D.D.,  his  "Congrega- 
tionalism as  seen  in  its  Literature," 
&c.  cited,  15  n.,  16  n.,  22  n.,  82  n.,  97  n. 


INDEX. 


347 


Diman,  J.  Lewis,  D.D.,  300. 

Discipline,  Church,  xliv. 

Dod,  Dr.  John,  98,  99. 

Dorset,  Earl  of,  31. 

Dudley,  Gov.  Joseph,  173. 

Dudley,  Gov.  Thomas,  22  ;  one  of  the 
first  four  signers  of  the  church  cove- 
nant, 3  ;  account  of,  4,  87-88  ;  his  letter 
to  the  Countess  of  Lincoln,  10. 

Dummer,  Hannah  (Mrs.  Allen),  119. 

Dummer,  Jeremiah,  148,  164. 

Dummer,  Richard,  119. 

Dunton,  John,  quoted,  154. 

Dupee,  Horace,  309. 

Dury,  John,  92,  112. 

Duryea,  Joseph  T.,  D.D.,  participates  in 
the  two  hundred  and  fiftieth  anniver- 
sary of  First  Church,  319. 

Dwight,  J.  S.,  322. 

Dyer,  Mrs.  Mary,  64. 

Dyke,  Rev.  Jeremiah,  89,  90. 

Dyneley,  Fathergone,  214. 

Dyneley,  William,  214. 


Eaton,  Gov.  Theophilus,  in,  112. 

Ecclesiasticism,  remnants  of,  in  the  Eng- 
lish Church,  lii ;  disuse  of,  in  New 
England,  liii. 

Eckley,  Joseph,  D.D.,  240. 

Edward  III.,  of  England,  126. 

Edwards,  Pres.,  195. 

Eggerton,  Jeremiah,  45. 

Eliot,  the  Apostle,  51,  100;  temporary 
service  as  teacher  of  the  church,  10; 
reason  for  declining  a  permanent 
appointment,  14  ;  teacher  of  Roxbury 
Church,  14. 

Eliot,  Pres.  Charles  W.,  address  at  the 
two  hundred  and  fiftieth  anniversary 
of  First  Church,  319. 

Eliot,  John,  D.D.,  195,  207,  210  n.,  238. 

Eliot,  Jacob,  dismissed  from  office  of  dea- 
con during  Davenport  controversy,  1 1 7. 

Elizabeth,  of  England,  98. 

Ellis,  George  E.,  D.D.,  Introduction  to 
this  History,  xvii,  262,  289,  319,  320, 
-^22  ;  his  Life  of  Mrs.  Anne  Hutchin- 
son, cited,  63  n..  64  n  ,  65  n.  ;  address 
at  the  two  hundred  and  fiftieth  anni- 
versary of  First  Chureh,  319  ;  serves 
as  chaplain  in  the  absence  of  the 
pastor  on  the  occasion  of  the  two 
hundred  and  fiftieth  anniversary  of  the 
settlement  of  Boston,  320. 


Ellis,  Miss  Gertrude  S.,  320. 

Ellis,  Rufus,  D.D.,  308,  309,  310  ;  his 
statement  of  the  religious  opinions  and 
practice  of  Dr.  Chauncy,  196;  his 
"Last  Sermon  in  Chauncy  Street 
Church"  cited,  237  n.  ;  notices  of  Dr. 
Frothingham,  254,  261  ;  installed  as 
minister  of  First  Church,  285  ;  letter  of 
invitation  and  reply  thereto,  286-287; 
portrait,  287  ;  exercises  at  his  installa- 
tion, 287-289  ;  reports  on  the  Sunday 
school  and  church  work,  290-298  ; 
sent  abroad  for  his  health,  315  ;  recog- 
nition by  the  congregation  of  his 
twenty-fifth  anniversary,  316  ;  his 
twenty-fifth  anniversary  sermon  quoted, 
317;  introduces  the  speakers  at  the 
two  hundred  and  fiftieth  anniversary  of 
First  Church,  319. 

Emerson,  Charles  Chauncy,  229. 

Emerson,  Edward  Bliss,  229. 

Emerson,  Ellen  T.,  228. 

Emerson,  John  Clarke,  229. 

Emerson,  Rev.  Joseph,  224. 

Emerson,  Mary  Caroline,  229. 

Emerson,  Phoebe  Ripley,  229. 

Emerson,  Ralph  Waldo,  318;  visit  to, 
228-229  ;  his  transcendentalism,  276. 

Emerson,  Robert  Bulkeley,  229. 

Emerson,  Ruth  (Haskins),  228,  229. 

Emerson,  Rev.  William,  quoted,  114,  131, 
184,  237,  238,  239,  241,  249,  270;  his 
"History  of  First  Church"  cited,  45 
n.,  85  n.,  &S  n.,  96  n.,  97  n.,  98  n., 
102  n.,  117  n.,  119  n.,  120  n.,  145  n., 
148  n.,  155  n.,  160  n.,  165  n.,  178  n., 
192  n.,  201  n.,  206  n.  ;  difficulties  at- 
tending his  removal  from  the  church 
in  Harvard,  223  ;  installed  as  minister 
of  First  Church,  224;  life  of,  224- 
234  ;  birth  and  education,  225  ;  gradu- 
ates at  Harvard,  and  teaches  school, 
225  ;  his  publications,  226 ;  decline  in 
health,  227  ;  death  and  burial  in  the 
Cotton  tomb,  39  n.,  227 ;  as  a  writer 
and  preacher,  227  ;  his  theology,  227  ; 
family  Bible,  228 ;  public  and  private 
services,  229 ;  musical  tastes,  229 ; 
temperament,  230 ;  personal  attrac- 
tions and  portrait,  230  ;  his  publica- 
tions and  Fourth  of  July  Oration, 
231  ;  his  "  History  of  First  Church," 
231  ;  extract  from  Dr.  Buckminster's 
funeral  sermon  on,  231-234  ;  his  Psalm 
and  Hymn  Book,  248. 


348 


INDEX. 


Emerson,  Rev.  William,  Sr.,  224. 
Emerson,  William,  229. 
Endicott,    Gov.   John,    22,   44,  47,    106 ; 
cuts  out  the  crosses   from   standard, 

3°.  52- 
English,  Philip,  persecuted  for  witchcraft, 

143- 

Episcopacy,  Massachusetts  not  congenial 

to,  1;  efforts  to  establish,  146. 
Eustis,  Gov.  William,  2cS, 
Everett,  Prof.  C.  C,  D.D.,  address  at  the 

two  hundred  and  fiftieth  anniversary  of 

First  Church,  319. 
Everett,  Hon.  Edward,  252,  262,  289,  308  ; 

death  and  public    funeral,   304-306  ; 

resolutions  of  the  church,  305. 
Everett,  Mrs.  Edward,  254. 
Everett,  Dr.  William,  306  ;  his  poem  on 

Cotton,  28  n.,  319. 


Fast  Days,  Puritan  view  of,  xlviii. 

Faxon,  Thomas,  101  n. 

Felt,  his  "  History  of  Ipswich "  cited, 
94  n.,  95  n. 

Fessenden,  W.  H.,  319. 

Firmin,  Giles,  26. 

First  Church  in  Boston,  formation  and 
covenant  of,  3  ;  purpose  of  the  found- 
ers, 6  ;  organization,  6-7  ;  fijst  -meet- 
ing-place, and  removal  to  Boston,  8  ; 
hardships  of  the  early  settlers,  9  ;  let- 
ter of,  relating  to  church  polity,  12  ; 
first  meeting-house  erected  by  contri- 
butions, 13  ;  withdrawal  of  Charles- 
town  members,  13;  early  membership, 
13-14  ;  important  relations  with  the 
State,  15  ;  growth  and  prosperity,  16 ; 
modes  of  worship,  discipline,  and  gov- 
ernment, 16-22  ;  rules  of  admission 
and  expulsion,  19-20 ;  picture  of 
its  wilderness  congregation,  22  ;  its 
ministers  supported  by  weekly  volun- 
tary contributions,  46,  79  n.,  148,  1S4, 
186-187,  274)  277 ;  sympathy  for  the 
Indians,  47 ;  discussion  about  veils, 
47  ;  dispute  with  Roger  Williams,  47- 
50  ;  dismissal  from,  doubted  by  some 
of  Charlestown,  50  ;  dealings  with  Mr. 
Eliot,  51  :  fasts  and  councils,  52,  53, 
56 ;  growing  liberalism,  54 ;  contro- 
versy with  Mrs.  Hutchinson,  57  ;  min- 
isters consulted  by  the  court,  58  ;  peti- 
tions the  court,  58  ;  observes  a  day  of 
thanksgiving,   59 ;    appoints  days  of 


humiliation  and  conference,  60  ;  refu- 
sal to  join  in  a  thanksgiving,  61  ;  deal- 
ings with  Mrs.  Hutchinson  and  her 
followers,  61  ;  attempts  to  reclaim 
Mrs.  Hutchinson,  65-6S ;  efforts  to 
reform  extravagance  in  dress,  70  ;  sec- 
ond meeting-house,  74  ;  disagreement 
as  kr tne  site  of,  75  ;  its  cost,  75  n.  ; 
marriages  solemnized  by  magistrates, 
83  ;  discourages  legal  proceedings,  83  ; 
large  contribution  for  a  struggling 
church,  85  ;  influence  of  ministers  in 
temporal  affairs,  87 ;  controls  chil- 
dren of  church  members,  96  ;  deter- 
mines the  right  to  be  baptized,  97  ; 
controversy  over  the  settlement  of 
Davenport,  and  formation  of  the 
Third  Church  in  Boston,  115-118; 
its  relations  to  the  State  materially 
altered,  121  ;  its  system  of  church 
government,  122-124;  refusal  to  rati- 
fy the  Half  Way  Covenant,  123;  treat- 
ment of  the  Quakers,  129  ;  contributes 
to  the  support  of  Harvard  College, 
132  ;  notice  of  psalmody,  132  ;  sup- 
port of  the  poor,  132  ;  disapproves  of 
a  church  synod,  133  ;  invites  other 
churches  to  assist  in  carrying  on 
Thursday  Lecture,  134  ;  reconciled  to 
Third  Church,  134-137;  hostility  of 
Gov.  Andros  towards,  145  ;  strict  ob- 
servance of  the  Sabbath,  148 ;  effect 
of  the  new  charter,  149  ;  number  of 
churches  in  Boston  other  than,  1  q8  ; 
objects  to  the  Brattle  Square  Church 
''manifesto,"  158;  its  connection  with 
the  College,  159;  purchases  land  for 
the  use  of  the  ministry,  164  ;  meet- 
ing-house of,  destroyed  by  fire,  167  ; 
preparations  for  building  a  new  edi- 
fice. 167  ;  aid  and  sympathy  from  sis- 
ter churches,  168-169  '■>  reports  and 
proposals,  171  ;  an  "  Old  Journal  "  of, 
extracts  from,  173-178;  deacons  re- 
quired to  keep  regular  accounts,  184  ; 
lectures  established  by,  185  ;  South 
Church  unites  in  service  with,  108  ; 
congregation  consulted  in  monetary 
affairs,  198  ;  minister  presides  at  meet- 
ings of,  199 ;  expounding  the  Scrip- 
tures discretionary  with  the  ministers, 
199  ;  hour  of  service  changed,  199 ; 
declines  to  advise  Salem  Church  as  to 
a  disturbance  there,  199  ;  ratifies  the 
Half  Way  Covenant,  200 ;  divided  on 


INDEX. 


349 


the  point  of  choosing  a  new  ruling 
elder,  200  ;  moderator  appointed  to 
preside  at  meetings,  200;  connection 
with  the  State  still  holds,  200  ;  en- 
larges the  vote  allowing  the  congrega- 
tion to  consult  with  it  on  monetary 
affairs,  201  ;  disposition  of  pews  in, 
201,  214;  infrequency  of  pulpit  ex- 
changes, 201  ;  Whitefield  preaches  at 
Thursday  Lecture,  202 ;  ministers  com- 
plain of  the  salaries  provided  by,  203  ; 
encourages  singing  practice,  204  ; 
adopts  "  Tate  and  Brady,"  205  ;  Brat- 
tle Square  Church  unites  in  service 
with,  206  ;  break  in  the  records  during 
the  Revolutionary  period,  206  :  deliv- 
ers "  leaden  weights  "  to  the  commis- 
sary of  the  colony,  on  condition,  etc., 
206  ;  Gen.  Washington  attends  the 
opening  of  Thursday  Lecture  by,  after 
the  siege,  207  ;  unites  in  service  with 
BrattleSquare  Churchy  214  ;  the  old 
record-book  ot,  214;  organ  music  in, 
216  ;  curious  tractate  on  church  music 
addressed  to  ministers  of,  217  ;  the 
first  organ,  218  ;  single  ministry  of, 
219;  deacons  to  render  annual  ac- 
counts, 219  ;  theological  changes,  219- 
223 ;  week-day  lectares,  communion, 
and  baptism,  222;  larger  taxes  pio- 
vided  for,  234  ;  last  case  of  discipline, 

234  ;  a  form  of  admission  established, 

235  ;  erects  a  fourth  meetinghouse  ori 
Chauncy  Place,  and  lour  dwelling- 
houses  on  Summer  Street,  235-238 ; 
dedication,  237  ;  description  of  the 
Old  Brick  by  surviving  worshippers  in 
that  house  and  others,  239-242  ;  taxes 
on  the  pews  in  the  new  meeting-house, 
242  ;  for  two  years  without  a  settled 
minister,  243 ;  disappointments  in, 
249  ;  agitating  topics,  266  ;  passive  at- 
titude of,  in  relation  to  the  Unitarian 
controversy,  267  ;  new  organ  and  first 
music  committee,  269 ;  real  estate  of, 
269-270;  music,  270;  unites  in  ser- 
vice with  Brattle  Square  Church,  271  ; 
contributes  to  the  American  Unitarian 
Association  and  Benevolent  Frater- 
nity of  Churches,  271-272:  abolishes 
the  Half  Way  Covenant,  273  ;  Trinity 
Church  occupies  the  house  on  Christ- 
mas day,  273  ;  incorporation  of,  273- 
274 ;  two  hundredth  anniversary  of, 
274  ;  the  "  Christian  Psalter  "  used  by, 


279 ;  meetinT-house  reconstructed^  28q: 
attends  services  in  King's  Chapel,  281  ; 
new  organ.  281  ;  membership  of,  and 
communion  with,  provided  for,  281  • 
charity  fund,  282  ;  sells  real  estate, 
283  ;  for  three  years  without  a  settled 
minister,  285  ;  charities,  290-298  ;  re- 
ceipts for  1880-81,  298;  introduces 
gas,  298  ;  declines  to  form  a  union  ser- 
vice during  summer  months,  299  ;  en- 
larges the  invitation  to  communion, 
299  ;  music,  299  ;  lawsuit,  303  ;  decides 
to  build  a  .fifth  house  of  worship.  ^07  ; 
lays  the  corner-stone,  307-310  ;  inte- 
rior decorations  of  the  present  church 
described,  310-312  ;  last  services  in 
Chauncy  Street.  312  ;  first  services  in 
the  new  chapel,  312  ;  adopts  King's 
Chapel  liturgy,  313;  dedication,  313  ; 
new  organ,  313;  cost  of  the  present  edi- 
fice, 313-314  ;  liberal  contributions  from 
members  of,  314;  free  from  debt,  315  ; 
informal  meetings  in  the  chapel,  315; 
recognition  of  the  twenty-fifth  anniver- 
sary of  the  present  minister,  316;  two 
hundred  and  fiftieth  anniversary  of 
church  and  city,  317-320. 

Flynt,  Henry,  his  Latin  oration  in  mem- 
ory of  Wadsworth,   157. 

Foote,  Arthur,  320. 

Foote,  Rev.  Henry  W.,  his  "History  of 
King's  Chapel,"  146  n. 

Foster,  Elizabeth,  310. 

Foster,  James  H.,  286,  299  n.;  notice  of 
his  death,  304. 

Fowle, ,  82. 

Fox,  Rev.  T.  B.,  258. 

Foxcroft,  Daniel,  181. 

Foxcroft,  Col.  Francis,  181. 

Foxcroft,  Francis,  181. 

Foxcroft,  Rev.  Samuel,  184. 

Foxcroft,  Rev.  Thomas,  157,  174,  187,  202, 
205  ;  his  centennial  sermon,  14  ;  letter 
accepting  offer  of  settlement,  1 79  ;  or- 
dained minister  of  First  Church,  1S0  ; 
life  of,  1S1-184;  birth  and  ancestry, 
181  ;  designed  by  his  father  for  an 
Episcopal  clergyman,  181  ;  his  pasto- 
ral service,  181  ;  engages  in  the  Epis- 
copalian controversy,  182  ;  sympathy 
for  Whitefield  in  opposition  to  Chaun- 
cy, 182  ;  his  sermons,  182  n.;  death, 
183  ;  memorials  and  funeral  discourses, 
183. 

Freeman, ,  72  n. 


35° 


INDEX. 


French,  Rev.  Jonathan,  244. 

Frothingham,  Ebenezer,  252. 

Frothingham,  Ellen,  265  n. 

Frothingham,  Joanna  (Langdon),  252. 

Frothingham,  Nathaniel  L.,  D.D.,  83,  240, 
279,  280,  281, 285,  287-289,  299,  300, 
308,  310 ;  his  statement  of  the  relig- 
ious views  of  Dr.  Chauncy,  193  ;  or- 
dained minister  of  First  Church,  250  ; 
cards  of  invitation,  251  ;  life  of,  252- 
265 ;  portrait,  252  ;  his  birthplace, 
252  ;  enters  the  Boston  Latin  School, 

252  ;    his    scholarship      and     college 
course,  252  ;  usher  at  the  Latin  School 

•     and  preceptor  of  rhetoric  at  Harvard, 

253  ;  his  "ministerial  record,"  253  ;  his 
marriage,  253;  travels  abroad  for  health, 
254 ;  his  return  to  his  pulpit,  and 
last  words  on  several  occasions  there 
and  elsewhere,  254-256;  his  writings, 
256,  259 ;  his  blindness,  257  ;  his 
death,  258  ;  tributes  to  his  memory 
as  a  writer  and  preacher,  258-265  ; 
resolutions  of  the  church,  260;  funer- 
al services,  262  ;  sermon  and  memoir 
by  Dr.  Hedge,  262  ;  his  hymns,  264  ; 
his  ministry,  265  ;  his  apparent  indiffer- 
ence to  the  Unitarian  controversy,  267- 
269  ;  reports  on  the  Sunday  school, 
275  ;  his  relation  to  Transcendental- 
ism, 278  ;  his  resignation,  and  action  by 
the  church,  283-284. 

Frothingham,  Rev.  Octavius  B.,  265  n., 
289,  322. 


Gage,  Miss  Annie  Louise,  319. 

Gager,  William,  deacon  at  the  organiza- 
tion of  First  Church,  7. 

Gannett,  Ezra  S.,  D.D.,  262,  272,  289, 
310. 

Garfield,  Pres.  James  A.,  commemorative 
services  for,  322. 

Gibbon,  Maj.,  83. 

Gibbons,  Capt.  Edward,  sent  by  the  church 
to  reclaim  Mrs.  Hutchinson,  65. 

Gibbs,  Rev.  Henry,  152. 

Goffe,  Stephen,  his  enmity  towards  Daven- 
port, 109. 

Goodwin, ,  119. 

Gookin,  Samuel  H.,  306,  309. 

Gootch,  James,  161,  171,  173. 

Graves,  Thomas,  2. 

Great  Hope,  ship,  90. 

Green,  Capt.  Jeremy,  174,  204. 


Greene,  Gardner,  43. 

Greene, ,  142. 

Greenham, ,  98. 

Greenleaf,  John,  218. 

Greensmith,  Stephen,  58. 

Greenwood,  Rev.  W.  P.,  281 ;  his  "  His- 
tory of  King's  Chapel,"  146  n. 

Griggs,  William,  170  n. 

Grindall,  Edmund,  5. 

Gwynne,  Mrs.,  children  from  her  Home 
attend  the  Sunday  school,  294. 


Hale,  Edward  E.,  D.D.,  319. 

Hale,  Hon.  George  S.,  320. 

Haley,  Madam,  43. 

Harris,  George  O.,  307. 

Harrison,  Dr.,  150. 

Harvard,  Town  of,  Records,  225. 

Hay,  Clarence  E.,  320. 

Hayden,  William,  his  letter  describing  the 

appearance  of  the  Old  Brick,  241. 
Hawkins,  Sarah  (Mrs.  Allen),  120. 
Hawkins,  Capt.  Thomas,  120. 
Hedge,  Frederic  H.,  D.D.,  264,  318  ;  his 
memoir  of  Dr.  Frothingham,  and  fu- 
neral sermon  on,  in  First  Church,  262. 
Herrick,  Rev.  Samuel  E.,  43. 
Hett,  Mrs.,  79. 
Hibbins,  Mrs.  Anne,  88. 
Ilibbins,  William,  sent  by  the  church  to 

reclaim  Mrs.  Hutchinson,  65. 
Hirst,  Elizabeth  (Mrs.  Chauncy),  192. 
Hirst,  Judge  Grove,  192. 
Holland,  Dr.,  103. 
Hollingshead,  Ann,  270. 
Hollingshead,  Richard,  270. 
Hollis,  Brand,  216. 
Holmes,  Abiel,  D.D.,his  "Annals"  cited, 

149  n. 
Hood,  George,  his  "  History  of  Music  in 

New  England  "  cited,  28  n. 
Hood,  Timothy,  107. 
Hooker,  Rev.  Thos,  25,  48,  51,  58  ;  invited 
to  attend  the  Westminster  Assembly, 

77- 
Hopkins,  Edward,  112. 
Hoppin,  Rev.  Dr.  Nicholas,  his  article  on 

Cotton,  23  n->36  n. 
Horrocks,  Elizabeth  (Mrs.  Cotton),  29. 
Houchin,  Elizabeth  (Mrs.  Allen),  119. 
Houlton,  Robert,  119. 
Howard,  Rev.  Dr.,  193. 
Hubbard,  Rev.  Mr  ,  83. 
Hull,  John,  his  Diary  cited,  113  n. 


INDEX. 


351 


Hull,  John,  43. 

Hull,  John  (of  Third  Church),  137. 

Humphrey,  John,  22,  yy. 

Huntington,  Rev.  F.  D.,  289. 

Huntington,  Ralph,  306. 

Hutchinson,  Mrs.  Anne,  21,  56,  64,  65,  71, 

y^,  91  ;  her  "  Dangerous  Errors,"  54  ; 

her    banishment     from    Church     and 

State,  62-63  ;  her  subsequent  life*and 

tragic  end,  63. 
Hutchinson,  Eliakim,  173. 
Hutchinson,  Elisha,  167. 
Hutchinson,    Francis,    69 ;    punished   for 

"  reviling  the  Church,"  70. 
Hutchinson,  Gov.,  118;  quoted,  30,  154; 

his  collection  of    Papers  cited,  31  n.  ; 

his  "  History  of  Massachusetts  "  cited, 

81  n.,  95  n.,98n.,  146  n.,  155  n. 
Hutchinson,  William,  63. 
Hutchinson,  William,  171. 


Jackson,  Francis,  his  plan  of  the  lot  of 
land  occupied  by  the  first  meeting-house 
on  State  Street,  13. 

Jacobs,  Mrs.  Ann  (Mrs.  Moodey),  144. 

Jaffrey,  Patrick,  43. 

James  I.,  of  England,  47,  103. 

James  II.,  of  England,  147. 

James,  Thomas,  pastor  of  Charlestown 
church,  14. 

Johnson,  Lady  Arbella,  30  ;  her  early 
death,  4. 

Johnson,  Isaac,  n  ;  his  supposed  burial- 
place,  39  n.  ;  one  of  the  first  four 
signers  of  the  Covenant,  3  ;  account 
of,  4. 

Joy.  Abby,  311. 

Joy,  Benjamin,  235-237. 

Joy,  John,  235. 


Keayne,  Robert,  20,  63  n. ;  admonished 
by  the  church,  20  ;  false  principles  and 
rules  for  trading  deduced  from  his 
case,  "J2>  5  founder  and  first  commander 
of  the  Ancient  and  Honorable  Artillery 
Company,  65  n. 

Kendrick,  John,  42. 

Kippis,  Dr.,  218. 

Kirkland,  Rev.  John  Thornton,  230,  243. 


Lathrop,  Rev.  John,  238,  243,  254. 
La  Tour,   Gov.   of  Acadia,    79 ;   attends 


church  meetings  although  an  "idol- 
ater," 79. 

Laud,  Archbishop,  103,  106. 

Lechford,  Tho.,  y^  n. ;  his  "  Plain  Deal- 
ing "  cited,  17  n. 

Leighton,  Dr.  Alexander,  105. 

Lenthall,   Robert,  y^. 

Letter,  Farewell,  xxix. 

Leverett,  Thomas,  30. 

Liberal  Christianity,  lxi. 

Lincoln,  Bishop  of,  31. 

Lincoln,  Earl  of,  30. 

Lincoln,  Pres.  Abraham,  256. 

Llandaff,  Bishop  of,  190. 

Long,  Gov.  John  D.,  address  on  the  two 
hundred  and  fiftieth  anniversary  of 
First  Church,  319. 

Lord's  Supper,  the  Puritan  view  of,  as  dis- 
tinguished from  that  of  the  Church  of 
England,  xli. 

Lothrop,  Augustus,  309. 

Lothrop,  Rev.  S.  K  ,  his  "  History  of 
Brattle  Square  Church  "  cited,  167  n  , 
185  n. 

Lowell,  Dr.  Charles,  quoted,  230,  243, 
250,  252,  263,  28S  ;  letter  from,  287. 

Lunt,  Dr.  William  P.,  279. 

Luther,  Martin,  claimed  to  belong  to  the 
Holy  Catholic  Apostolical  Church,  li. 

Luttall, ,  67. 


McClure,   Rev.    A.   W.,  his   "  Life  of 

Cotton,"  cited,  ^y  n. 
McKean,  Rev.  Joseph,  243,  250,  252. 
Mansfield,  Elizabeth  (Mrs.  Wilson),  5. 
Mansfield,  Sir  John,  5,  98. 
Marion,  John,  Jr.,  163,  171,  173. 
Marion,  Joseph,  163. 
Marriages  (see  Church). 
Marshall,  Thomas,  84. 
Marsham,  Sir  William,  90. 
Marvell,  Andrew,  128  ;  his  letter  to  Oliver 

Cromwell  in  praise  of  Oxenbridge  and 

wife,  128. 
Mason,  Jonathan,  43. 
Mason,  Mary  (Mrs.  Norton),  95. 
Massachusetts,   Court    records    of,   cited, 

63  m,  95  n. 
Massachusetts      Gazette     cited,     192  n., 

196  n.  ;  quoted,  206,  207. 
Massachusetts    Hist.     Soc.     Coll.    cited, 

69  n.,  142  n.,  201  n. 
Massachusetts  Hist.  Soc.  Proceed,  cited, 
45  n.,  262,  265  n. 


352 


INDEX. 


Matchett,  William  F.,  320. 

Mather,  Cotton,  3,  5,23,  28,  35,  94,   106, 

141,  180,  187  ;  his  "  Life  of  Cotton  " 

cited,  29  n.,   t,2i  n-  '■>  his  ''  Magnalia  " 

cited,  82  ;  quoted,  101  n. 
Mather,  Eleazer,  119. 
Mather,   Rev.    Increase,  43.  45  n.,  88  n., 

147,  158,  160,  180;  second  minister  of 

Second  Church,  85. 
Mather,  Mrs.  Mariah  (Cotton),  43,  45. 
Mather,    Richard,  marries   the  widow  of 

John  Cotton,  44. 
Mather,  Samuel,  84  ;  his  "  Apology  for  the 

Liberties  of  the  Churches  in  New  Eng- 
land "  cited,  152  n. 
Mather,  Mrs.  Sarah  (Cotton),  43. 
Matson,  Thomas,  19. 
Maverick,  Samuel,  47. 
Mayhew,  Dr.,  195,  265. 
Mayo,    John,    first    minister    of    Second 

Church,  84. 
"Memorial  History  of  Boston  "  cited,  34 

n.,  39  n.,  52  n.,  75  n.,  95  n. 
Messinger,    Hon.   George    W.,  306,  307, 

3°9- 

Miller,  Rev.  Samuel,  letter  to  Dr.  John 
Eliot  quoted,  210  n. 

Minns,  Thomas,  5  n.,  320  ;  letter  from, 
101  n. 

Mitchell,  Jonathan,  45. 

Moodey,  Charles  C.  P.,  his  "Sketches  of 
the  Moodey  Family  "  cited,  145  n. 

Moodey,  Hannah,  145. 

Moodey,  Rev.  Joshua,  224  ;  assistant  min- 
ister of  First  Church,  138  ;  life  of,  138— 
145;  birthplace,  138;  graduates  at 
Harvard,  138  :  minister  at  Portsmouth, 
N.H.  138  ;  trials  arising  from  the  tyr- 
anny of  Gov.  Cranfield,  139-142  ;  Fel- 
low of  Harvard,  and  invited  to  succeed 
Pres.  Rogers,  139 ;  helps  to  erect 
some  new  buildings  at  Harvard,  139; 
member  of  a  ministerial  association, 
140 ;  his  "  Exhortation  to  a  Con- 
demned Malefactor,"  140  ;  resumes  h's 
ministry  at  Portsmouth,  141  ;  death  at 
Boston,  141  ;  imprisonment  by  Cran- 
field, 142 ;  invited  to  settle  at  New 
Haven,  142 ;  funeral  and  burial  at 
Boston,  T43  ;  his  ministerial  labors, 
143;  free  from  the  witchcraft  craze, 
14^ ;  his  labors  in  behalf  of  Philip 
English  and  wife,  144 ;  family  and 
descendants,  144-145  ;  will,  145. 

Moodey,  Martha  (Mrs.  Russell),  144. 


Moodey,  Mary  (Mrs.  Emerson),  224. 

Moodey,  Rev.  Samuel,  145,  224. 

Moodey,  Sarah  (Mrs.  Pike),  144. 

Moodey,  William,  138,  145. 

Moors,  Joseph  B.,  320. 

Morison,  John  H.,  D.D.,  289,  319. 

Morrill,  James,  234,  235,  273  ;  his  services 

as  deacon,  276. 
Mo^e,  Mary,  167. 
Morton,  Rev.  Charles,  82,  140,  152. 
Municipal  and  church  charities,  Ixxxv. 


New  Eng.  Hist.  Gen.  Soc.  Registers, 
13  n.,  26  n.,  36  n.,  41  n  ,  93  n.,  95  n., 
101  n.,  155  n. 

Nichols,  Dr  ,  217. 

Nicholson,  Gen.  Francis,  173. 

Non-conf:rmists,  as  distinguished  from 
Separatists,  xxxiii. 

Norcross,  Mayor  Otis,  309. 

Norton,  Mrs.  Alice  (Browest),  89. 

Norton,  Prof.  Andrews,  276  ;  quoted,  197. 

Norton,  Prof   C.  E.,  95  n. 

Norton,  Rev.  John,  84,  88,  123,  124,  152, 
225  ;  burial-place,  39  n.  ;  arrival  of,  53, 
91  ;  invited  to  become  teacher  of  First 
Church,  86  ;  difficulties  in  the  way  of  a 
permanent  settlement,  89,  93  ;  life  of, 
89-96;  birthplace  and  education,  89; 
his  scholarship  and  preaching,  89  ;  op- 
posed to  Arminianism,  90  ;  marriage, 
90  ;  departs  for  New  England,  90  ;  de- 
clines to  settle  at  Plymouth  but  accepts 
a  call  to  Ipswich,  91  ;  attends  the 
synod  summoned  to  try  Mrs.  Hutchin- 
son, 91  ;  grant  of  land  to,  by  General 
Court,  91  ;  author  of  the  first  Latin 
book  in  this  country,  92  ;  writes  another 
book  in  Latin,  92  ;  preaches  the  Election 
Sermon,  92  ;  participates  in  the  synod 
of  1646,  92;  agent  to  the  mother  coun- 
try, 92  ;  replies  to  William  Pynchon, 
93  ;  his  "  Life  of  Cotton  "  and  "  Heart 
of  New  England  Rent,"  etc.,  94  ;  im- 
portant state  service,  94  ;  colonial  agent 
to  England,  94  ;  annoyances  on  his 
return,  94  ;  death,  95  ;  widow  and  re- 
lations, 95  ;  his  treatment  of  the  Quak- 
ers, 95  ;  grant  of  land  from  the  General 
Court  for  his  services,  95  ;  his  preach- 
ing, 96  ;  his  will,  96. 

Norton,  Madam,  widow  of  John  Norton, 
gives  the  land  for  the  Third  Meeting- 
house, 115  n. 


INDEX. 


353 


Norton,  Thomas,  95. 

Norton,  William,  89. 

Norton,  William,  Jr.,  95. 

Nowell,    Increase,    6,    10,   12,    13;   ruling 

elder    at    the    organization    of    First 

Church,  7. 
Noyes,  Mrs.  Jennie  M.,  319. 
Nye,  Rev.  Philip,  92. 


Oakes,  Urian,  133. 

Oakes,  Vicar,  130. 

Oliver,  John,  67  ;  sent  by  the  church  to 
reclaim  Mrs.  Hutchinson,  65. 

Oliver,  Thomas,  39  n.  ;  ruling  elder, 
14. 

Oliver,  Mrs.,  72. 

Orne,  Esther  (Mrs.  Clarke),  213. 

Orne,  Timothy,  213. 

Owen,  Dr.  John,  98  n. 

Oxenbridge,  Daniel,  125. 

Oxenbridge,  Daniel,  Jr.,  129. 

Oxenbridge,  Rev  John,  125,  133  ;  life  of, 
125-132  ;  birth  and  ancestry,  125  ;  his 
early  Puritanism,  126  ;  college  life,  126  ; 
marriage  and  preaching,  127  ;  Fellow 
of  Eton,  128 ;  secures  the  friendship  of 
Andrew  Marvel],  128 ;  second  mar- 
riage, 129;  his  funeral  sermon  on  Lord 
Rouse,  129;  silenced  for  non-conform- 
ity, 129  ;  travels  abroad,  and  comes  to 
New  England,  129;  third  marriage, 
129  ;  invited  to  settle  at  Charlestown, 
129  ;  minister  of  First  Church,  130  ; 
preaches  the  Election  Sermon,  130; 
conducts  a  fast-day  service  with  seven 
other  ministers,  130  ;  member  of  the 
Board  of  Licensers  of  the  Press,  1 30  ; 
appointed  one  of  a  committee  of  ten 
to  report  on  the  negative  power  of  the 
General  Court,  130  ;  executor  of  the 
will  of  Gov.  Bellingham,  130  ;  his  sud- 
den death,  130  ;  burial-place,  39  n.,  131  ; 
his  preaching  and  literary  abilities, 
131  ;  his  will,  131. 

Oxenbridge,  John,  125. 

Oxenbridge,  Theodora  (Thatcher),  129. 


Paget,  Rev.  John,  108,  109. 
Paine,  Charles,  235. 
Paine,  Fanny  Cabot,  312. 
Palfrey,  Dr   J.  G.,  quoted,  221  ;  his  "  His- 
tory of  New  England  "  cited,  7  n. 
Parker,  Robert,  19. 


Parker,  Rev.  Theodore,  278,  279 ;  his 
theology,  277. 

Parker,  Rev.  Mr.,  243. 

Parkman,  Rev.  Francis,  243,  250. 

Parsons,  ,  201. 

Paterson,  William,  161. 

Pattee,  William  S  ,  his  "History  of  Old 
Braintree  and  Quincy  "  cited,  59  n., 
101  n. 

Peabody,  Andrew  P.,  D.D.,  296,  319; 
quoted,  222  n. 

Pearce,  Capt.,  3. 

Pemberton,  Rev.  Ebenezer,  169,  170,  172. 

Penn,  James,  58,  88,  125  ;  his  voyage  to 
Segotea,  84  ;  his  legacy  providing  for 
the  support  of  scholars  at  Harvard,  1 32. 

Peter,  Hugh,  53,  yy  ;  his  sermon  at  Bos- 
ton, 54. 

Phillips,  Rev.  George,  6,  12. 

Pickering,  Hon.  John,  210. 

Pickering,  Col.  Timothy,  208. 

Pickering,  Deacon  Timothy,  208. 

Pierce,  Dr.  John,  his  letter  to  Miss  Bel- 
knap quoted,  210  n. 

Pierce,  James,  217. 

Pike,  Rev.  John,  140,  144. 

Piper,  John  E.,  306. 

Porter,  Pres.  Noah,  address  on  the  two 
hundred  and  fiftieth  anniversary  of 
First  Church,  319. 

Positive  Part  of  Church  Reformation,  the 
design  of  the  Founders  of  First  Church, 
xvii. 

Potter,  Asa  P.,  320. 

Pratt,  Mary  B.,  164  n. 

Preaching,  basis  of,  lxxxi. 

Preble,  Commodore,  235. 

Prelacy,  xx ;  rejected  by  the  Puritans, 
xxxiv. 

Prescott,  William  H.,  262,  308  ;  notice  of 
his  death,  303. 

Preston,  Dr.  John,  107. 

Price,  Dr.,  218. 

Prince,  Mayor  F.  O.,  320  ;  address  on  the 
two  hundred  and  fiftieth  anniversary 
of  First  Church,  319. 

Prince,  Rev.  Thomas,  his  "Annals  of  New 
England  "  cited,  12  n.,  14  n. 

Protestant  churches  in  Boston,  lxviii. 

Puritanism,  decay  of,  lxxvi. 

Puritans,  heroic  fidelity  to  their  creed,  lx  ; 
intolerance  of  the,  21-22  ;  blessings  in- 
herited from  the,  23  ;  their  Theocracy, 
122  ;  spirit  of  the,  still  survives,  159. 

Pynchon,  William,  93. 


23 


354 


INDEX. 


Quincy,  Edmund,  101  n. 

Quincy,  Eliza  Susan,  letter  from,  101  n. 

Quincy,  Hon.  Josiah,  letter  from,  101  n. 


Randolph,  Edward,  140. 

Ransford,  Edward,  dismissed  from  the 
office  of  deacon  during  the  Davenport 
controversy,  118. 

Rantoul,  Hon.  Robert  S.,  address  on  the 
two  hundred  and  fiftieth  anniversary 
of  First  Church,  319. 

Reason  in  matters  of  faith,  lxiv. 

Records  of  early  New  England  churches,  liv. 

Reformation  impeded  in  the  English 
Church,  xxi 

Religion,  objects  of,  institutional,  lxxix. 

Reynolds,  Edward,  M.  D.,  252  ;  his  descrip- 
tion of  the  Old  Brick,  239. 

Reynolds,  Rev.  Grindall,  address  on  the 
two  hundred  and  fiftieth  anniversary  of 
First  Church,  319. 

Rich,  Otis,  306. 

Richardson,  Thomas  O.,  320. 

Ripley,  Rev.  Ezra,  224. 

Ripley,  Rev.  George,  276. 

Robbins,  Chandler,  D.D  ,  289  ;  his  "  His- 
tory of  the  Second  Church  in  Boston  " 
cited,  7  n.,  85  n. 

Robie, ,  142. 

Rodgers,  Simon,  132. 

Rogers,  Mrs.  Jacob  C,  320. 

Rogers,  Pres.  John,  139. 

Rogers,  Rev.  Nathaniel,  91,  93. 

Rogers,  Richard,  98. 

Rome,  Church  of,  development  of,  Ixvii. 

Rossi ter,  Joanna  (Mrs   Cotton),  45. 

Rouse,  Hon.  Francis,  Lord,  129. 

Russell,  Eleazer,  144. 

Russell,  Rev.  Jonathan,  144. 


Sabbath,  Puritan  view  of  the,  xlvi. 

Sagar, ,  150. 

Saints'  Days,  Puritan  objection  to,  xlvii. 
Salisbury,  D.  W.,  307,  309. 
Saltonstall,  Gurdon,  312. 
Saltonstall,  Sir  Richard,  6. 
Sandcroft,  Guilielmus,  28. 
Sandford,  John,  43  n.,  67. 
Sargent,  Turner,  261,  306,  309,  310. 
Saunders,  W.  A.,  105  n. 
Savage,  Capt.  Ephraim,  167. 
Savage,  Hon.  James,  55  n.  ;  his  "Geneal. 
Diet,  of  New  Eng.  "  cited,  119  n.,  289. 


Scriptures,  the  sole  authority  of,  recognized 
by  Puritans,  xxxvi. 

Scudamore,  Lady,  100. 

Second  Church  in   Boston,  its  formation 
and  first  place  of  worship,  84. 

Separatists,   as   distinguished   from   Non- 
conformists, xxxiii. 

Service,  form  of,  in  First  Church,  lxxix. 

Sewall,  Mrs.  Hannah  (Hull),  43. 

Sewall,  Rev.  Dr.  Joseph,  157,  180. 

Sewall,  Judge,  43,  192  ;  his  Diary,  146,  151, 
152,  162. 

Shattuck,  George  O.,  306,  309. 

Shaw,  Charles,  his  "  History  of  Boston  " 
quoted,  218. 

Shaw,  William  S.,  240. 

Shepard,  Rev.  Thomas,  53. 

Sherman,  John,  133. 

Sibs,  Dr.,  28  n. 

Sibbes,  Dr.,  90,  107. 

Sibley,  John  L.,  his  "  Harvard  Graduates  " 
cited,  44  n.,  138  n  ,  139  n.,  142  n. 

Silsbee,  Hon.  Nathaniel,  315,  319. 

"  Simple  Cobbler  of  Agawam  "  cited, 
100. 

Simpson,  Sidr.,  92. 

Skelton,  Rev.  Samuel,  45. 

Smith,  Rev.  Ralph,  90. 

Sprague  brothers,  1. 

Sprague,  Charles,  262. 

Stetson,  Rev.  Caleb,  quoted,  280. 

Stevens,  Charles  \V.,  318. 

Stiles,  Pres  ,  183. 

Stoddar,  Mr.,  84. 

Stoddard,  Anthony,  130. 

Stoddard,  David,  192. 

Stoddard,  Mary  (Mrs.  Chauncy),  192. 

Stoddard,  Sampson,  201  n. 

Stoddard,  Mr.,  118. 

Story,  Sarah  (Mrs.  Cotton),  29,  33. 

Stoughton,  Gov.,  149. 

Strange,  Mr.,  89. 

Sunday  school,  the,  222,  275,  277,  282  ; 
account  of,  290-293  ;  origin  of  the 
present  form  of,  290  ;  growth,  plan,  and 
working  of,  290  ;  membership,  attend- 
ance, etc.,  291  ;  amount  of  work  done 
by,  291  ;  branches  of,  292  ;  Christmas 
and  Easter  festivals,  292  ;  relations  be- 
tween teachers  and  pupils,  292  ;  char- 
itable organizations  springing  from, 
293-298. 

Sweete,  John,  20. 

Sweete,  Temperance,  20. 

Symonds,  John,  128. 


INDEX. 


355 


Talbye,  Dorothy,  72. 

Tappan,  Rev.  Dr.,  244. 

Tay,  Deacon,  1  70  n. 

Taylor,  John,  212. 

Thacher,  Rev.  Peter,  129,  187,  192,  209; 

his  Diary,  134  n. 
Thacher,  Rev.  Samuel  Cooper,  243,  250, 

265. 
Thanksgivings,  Puritan  view  of,  xlviii. 
Thayer,  John  Eliot,  311. 
Thayer,  Rev.  Nathaniel,  224,  226. 
Thayer,    Nathaniel,   261,  307,   309,   311, 

3»9- 

Theological  Library,  the,  170,  184,  242. 

Third  (South)  Church,  formation  of,  115. 

Thomas,  Judge  Benjamin  F.,  315.1 

Thompson,  Pishy,  his  kl  History  of  Bos- 
ton "  (Eng.)  cited,  32  n.,  2,3  n. 

Thornton,  Timothy,  148. 

Throgmorton,  Katherine  (Mrs.  Oxen- 
bridge),  126. 

Thursday  Lecture,  47,  78,  130,  134,  135  n., 
140,  202,  210,  222,  226,  237,  240, 
241,  277;  earliest  notice  of,  17;  held 
at  Cambridge  on  alternate  weeks,  51  ; 
importance  of,  207  n.  ;  Dr.  Frothing- 
ham's  sermon  on,  quoted,  301-303  : 
Rev.  R.  C.  Waterston's  discourse  on, 
cited,  207  n.  ;  discontinuance  and  re- 
vival of,  300. 

Tilden,  David,  235. 

Tillotson,  Archbishop,  195. 

Ting,  Gen.,  125. 

Tompson,  Rev.  Mr.,  78. 

Torrey,  Samuel,  235. 

Townsend,  Capt.  Pen,  148. 

Townsend,  Col.,  173. 

Trumbull,  Gov.,  1 18. 

Tuckerman,  Henry  T.,  262. 

Tuckerman,  Rev.  Joseph,  272. 

Tuckney,  Anthony,  31. 

Turner,  Elizabeth  (Mrs.  Bridge),  161. 


Underhtll,  Capt.  John,  49 ;  disfran- 
chised, 62;  banished,  71  ;  his  relations 
to  the  magistrates,  71-72  ;  reconciled 
to  the  church,  76  ;  final  departure,  76. 

Un'tarianism,  lxi. 

Unitarians  denied  fellowship  of  Congre- 
gationalists,  lxvii. 

Upham,  C.  W.,  his  "  History  of  Witch- 
craft"  quoted,  88  n. 

Upham,  Hannah,  228. 

Upham,  John,  228. 


Van  Brunt,  Henry,  309. 
Vane,  Gov.,  22,  59  ;  his  residence  in  Bos- 
ton, 42  ;  admitted  to  the  church,  53. 
Vassall,  William,  43. 
Vere,  Lady,  105,  108,  112. 
Vossius,  Gerard,  119. 


Wadsworth,  Abigail  (Lindall),  155. 

Wadsworth,  Rev.  Benjamin,  164,  169,  170, 
173,  176,  180,  181,  184,  187,  188;  in- 
vited to  assist  in  the  ministry  of  hirst 
Church,  149  ;  ordination  of,  149  ;  life 
of,  155-158;  birthplace,  155  ;  portrait, 
155  ;  graduates  at  Harvard,  156  ;  Fel- 
low and  President  of  the  College,  156, 
185;  his  inaugural  address,  156;  his 
college  service,  157;  his  sermons  and 
preaching,  157;  charitable  disposition, 
157  ;  death,  157  ;  his  sermon  after  the 
fire,  167  n. 

Wadsworth,  Capt.  Samuel,  served  in  Phil- 
ip's war,  155  ;  monument  to  his  mem- 
ory erected  by  his  son  Benjamin,  155. 

Wadsworth,  Capt.,  171,  174. 

Wales,  George  W  ,  320. 

Wales,  Mary  Anne,  312. 

Wales,  Thomas  B.,  311. 

WTales,  Thomas  B.,  Jr.,  306,  308,  309. 

Walford,  Thomas,  2. 

Walker,  Anne,  19. 

Walker,  Pres.  James,  193,  262,    263,  285. 

Walker,  Richard,  19. 

Walter,  Rev.  Nehemiah,  173,  181. 

Ward,  Rev.  Nathaniel,  91. 

Ware,  Prof.  Henry,  243,  244,  250,  263. 

Ware,  Prof.  Henry,  Jr.,  272. 

Ware,  William,  309. 

Warland,  Elizabeth  (Bell),  244. 

Warland,  Elizabeth  Bell  (Mrs.  Abbot), 
244. 

Warland,  Thomas,  244. 

Warren,  Hon.  G.  Washington,  address  on 
the  occasion  of  the  two  hundred  aid 
fiftieth  anniversary  of  the  settlement  cf 
Boston,  320. 

Waterston,  Rev.  R.  C,  his  article  on  Cot- 
ton, 35  n. 

Wayte,  Richard,  T9, 

Welde,  Rev.  Thomas,  51,  65,  77. 

Welstead,  William,  171,  174. 

Welsteed,  Rev.  Mr..  187. 

Westminster  Symbol,  the,  Ixx,  Ixxi. 

Wharton,  his  "  Remains  of  Laud  "  cited, 
126  n. 


35^ 


INDEX. 


Wheelwright,  Rev.  Edward,  55,  56,  58, 
60,  76  ;  coincides  with  the  views  of  his 
sister,  Mrs.  Hutchinson,  54  ;  his  ser 
mon  at  Braintree,  59  ;  his  banishment 
and  restoration  to  Church  and  State,  62. 

Whitcomb,  Benjamin  D.,  309. 

White,  Eliza  (Story),  her  MS.,  163  n., 
164  n. 

White,  James  C,  320. 

Whitefield,  George,  the  revivalist,  182, 189 ; 
his  visit  to  Boston,  202  ;  effects  of  his 
preaching,  202-203. 

Whitgift,  Archbishop,  125. 

Whiting,  Samuel,  92. 

Whyting,  ,  142  n. 

Wigglesworth,  Prof.  Edward,  Sr.,  157. 

Wilder,  Hon.  Marshall  P.,  318. 

Willard,  Pres.  Joseph,  quoted,  209. 

Willard,  Rev.  Samuel,  136,  137,  151,  160. 

Williams,  Roger,  45  ;  his  claim  to  have 
been  invited  to  supply  the  pulpit  of 
First  Church  in  the  absence  of  Wil- 
son, and  his  reason  for  declining  the 
offer,  xxxiv,  10  ;  dispute  with  the  au- 
thorities, 47-50. 

Willis,  Abigail,  155. 

Willis,  Charles,  Jr.,  155. 

Willis,  Nathaniel,  155. 

Wilson,  Dr.  Edmund,  6. 

Wilson,  Rev.  John, 6,  12,  18,26,  46,  57,  59 
n.,  60,  81,  82,  86,  88,  97  n.,  115;  one  of 
the  first  four  signers  of  the  church  cove- 
nant, 3  ;  first  pastor  and  teacher,  3,  7  ; 
portrait,  4  ;  his  birth  and  ancestry,  3-5, 
98  ;  his  voyages  to  England,  6,  9,  53  ; 
death,  98  ;  life  of,  98-102  ;  scholarship, 
98  ;  early  views  opposed  to  Puritan- 
ism, 99  ;  takes  orders.  99 ;  his  labors 
in  England,  99-100;  forms  a  resolu- 
tion, 100  ;  his  zeal  and  hospitality, 
100;  labors  among  the  Indians,  and 
serves  as  chaplain  in  the  Pequot  war, 
100 ;    his    estate    in   Quincy,   Mass., 


101 ;  preaches  the  first  Artillery  Elec- 
tion Sermon,  10 1 ;  his  dying  utterances, 
102. 

Wilson,  Mrs.  John,  6. 

Wilson,  Sir  Thomas,  98. 

Wilson,  William,  5. 

Wilson,  William,  D.D.,  5. 

Wilson,  Rev.  Mr.,  127. 

Winslow,  Gov.,  90. 

Winsor,  Justin,  318. 

Winthrop,  Col.  Adam,  200. 

Winthrop,  Gov.  John,  1,  2,  39,  47,  55  n., 
60,65,92,  100;  his  "Journal"  cited, 
4  n.,14  n.,  18  n.,  24,34  n.,55  n.,  58  n., 
88  n.,  70,  77,  n.,  75,  76,  77  n. ;  one  of 
the  first  four  signers  of  the  church 
covenant,  4  ;  extract  from  one  of  his 
speeches,  78  ;  his  "little  speech,"  81  ; 
his  death,  81. 

Winthrop,  Gov.  (of  New  London),  112. 

Winthrop,  Hon.  Robert  C,  45  n.,  262  ; 
on  the  farewell  letter  of  the  exiles,  xxx  ; 
address  on  the  two  hundred  and  fiftieth 
anniversary  of  First  Church,  319. 

Wisner,  Rev.  Benjamin  B.,  his  "  History 
of    the    Old   South    Church  "    cited, 

Wiswall,  John,  136,  137,  139. 

Wood,  Anthony,  126  ;  his  '•  Athenae  Oxo- 
nienses  "  cited,  103  n. 

Woodbridge,  B.,  44. 

Woodgreene, ,  119. 

Woodhall,  Isabel  (Mrs.  William  Wil- 
son), 5. 

Woodward,  Frances  (Mrs.  Oxenbridge), 
129. 

Woodward,  Mrs.  Mary  Anna,  her  letter 
describing  the  Old  Brick,  240. 

Wool,  Rev.  Mr.,  28,29. 

Wright,  Edward,  33. 

Wright.  Richard,  43  n. 

Young,  Alexander,  D.D.,  289  ;  his  "Chron- 
icLs  of  Massachusetts  "  cited,  10  n. 


University  Press  ;  John  Wilson  &  Son,  Cambridge. 


b6 


<*J/9 


DATE  DUE 

JAN    1  ( 

UNIVERSITY  PRODUCTS,  INC.    #859-5503 


MEOI 


1/1$* 


BOSTON  COLLEGE 


3  9031   01559379  1 


F    73.62    >FS    E471. 
EHi5,    Arthur   Blake 


•1854- 


,      ..   nf    the   First   church 

O v.>  b will'       •'■  v 


, i  -v      /  •••)  I"'  i";      I"'  A  "7  1 


»-;  A 


£  ;|.  \  ±  s  y    A  r  t  h  u  r    B 1  a  k  e?    185^ 

History  of  the  First  church 
in  Boston*  1630-1880* 


Boston  College 
Libraries 

Chestnut  Hill,  Mass.     02167 


